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THE 

Punjab  Oriental  (Sanskrit)  Series 

OR 

A  COLLECTION  OF  RARE  &  UNPUBLISHED 

BOOKS  RELATING  TO  ANCIENT 

INDIA 

EDITED  BY 
THE  WELL-KNOWN  &EMINENTSCHOLARS 

OF 

INDIA,  EUROPE  and  AMERICA 

No,    1 6. 


LAHORE  (INDIA) 

THE  PUNJAB  SANSKRIT  BOOK  DEPOT 

1927. 


ANCIENT  INDIAN  COLONIES 

In  the 

FAR  EAST. 

Vol.  I. 

CHAMPA. 

BY 
Dr.  R.  C.  Majumdar    M.  A.9   Ph.  D. 

Professor,  Dacca  University.  Member  of  the  Academic  Cou- 

ncil Greater  India'Society.     Author  of  "Corporate  Life 

in  Ancient  India,"  "Outline  of  Ancient  Indian  History 

and  Civilisation,"  "Gurjara-Pratlh&ras,"  "Early  His- 

tory of  Bengal/,  etc.  etc.     Premchand  Roychand 

Scholar,   Griffith     Prizeman,     Mouat   Gold 

Medallist   etc.   etc. 

Greater  India  Society  Publication, 
No.  I. 


The  Punjab  Sanskrit  Book  Depot 
LAHORE 

1927. 


LAL  BA.NAESI  DAS, 


Punjab  Sanskrit  Book  Depot 

8AID1OTHA  STREST, 

LAHORE. 


(All  Right*  Reserved). 
1927. 


FEINTED  BT 

DUBGADASS 

Manager, 
The  Bombay  Sanskrit  Press, 

•AXDMJTHA  8TBMT, 

LAHORE. 


To 

The  French  Savants 

whose  labours  have  opened 

a  new  and  glorious  chapter 

Of  the 

ancient  history  and  civilisation  of  India 
this  volume  is  dedicated 

in  token  of 

respect,  admiration  and  gratitude 

of  the 

author. 


ABB.BE.m-TIQ.N3; 

B    E.   F. — Bulletin  Da  I/  Boole  Francaise  D9  Extreme- 
Orient. 

Corpus — Collection  of  Sanskrit  Inscriptions  of  Champa  by 
A.  Bergaigne  published  as  "  Notices  E$  E^traite 
dea  Manuf-cripts  de  la  Bibliot^que  Nationale  etc. 
Tom 3  Vingt-Septierae 

(1-cr  partie  2-e  Fafcicula) 

J.  A. — Journal  Aelatiqe, 

J.  A.  S.  B.  (N,  S.).— Journal  of     the     Asiatic   Society  of 

Bengal  (  New  series ) 
Farm. — Parmentier. 

Farm.  I.  C. — Inventaire   Descriptif  des  Monu^nts  Cams 
de  L*  Annam  Par.  H.  Parmeotier. 


The  system  followed  in  ib*  Journal  ol  the  Royal  Asiatic 
Society  of  Great  Britain  and  Ireland  has  been  adopted  in  this 
volume,  with  the  exception,  that  the  nama  of  the  kingdom 
has  been  written  as  "Champa"  instead  of  4M3anip&" 

As  the  press  does  not  contain  accents  types  for  the  nates, 
the  notes  ara  printed  without  them.  Some  diacritical  wgna 
IQT  writing  French  words  are  also  wanting  in  UK  press. 


Table  of  Contents. 

BOOK   L 

Page 

Chapter  L  The  Land  3 

„        II.  The  Chains  and  the  foundation 

of  the  kingdom  of  Champ*  11 

III.          Early  Hindu  Dynasties  21 

„        IV,  The  Dynasty  of  Gabgftrftja  35 

V.  The  Dynasty  of  P&ndurang*  49 

„        VI          The  Bhrgu  Dynasty  56 

„        VIL        The  Annamite  Invasions  68 

„        VIIL      Decline  of  Champ4  77 

„        IX.         Dynasty  of  Harivarman  84 

»        X.  War  with  Cambodge  93 

„        XL         The  Cambodian,  Mongol  and  Annamite 

Invasions.  106 
„        XIL        The  Annamite  Conquest  of  Champ&          127 

M        XIIL      Administrative  System  1*8 

„        XIV.       The  King  155 

BOOK  II 

Chapter  L  Religions  Evolution  in  Champ*  167 

,»        II  The  Conception  of  &va  170 

IIL         Th«  Worship  of   &va  177 

„        IV.         ^aivagods  187 

V  Vaiahuavism 

VI  Bmhmi  and  the  Hindu  Trinity 

VIL        The  Minor  Deities  of  the  Hindu  Pantheon  200 
VIIL      Buddhism 
IX.         Society 
„        X.  Architecture  and  Sculptor* 


Preface. 

The  story  of  Greater  India  is  bouixl  to  b3  of  absorbing 
interest,  not  only  to  every  student  of  history,  bat  also  to  all 
educated  people  in  this  country.  The  Indian  colonies  in  the 
Far  East  must  ever  remain  as  the  high- water  mark  of  mari* 
time  and  colonial  enterprise  of  the  ancient  Indians.  But  al- 
though an  extensive  literature  in  French  has  grown  up  on  thia 
subject,  hardly  anything  has  yet  been  written  in  English. 
This  alone  accounts  for  the  comparative  apathy  and  ignorance 
in  this  matter  which  is  generally  noticed  in  this  country. 

No  apology  is  therefore  needed  for  bringing  out  this  volu- 
me dealing  with  one  of  the  many  colonial  kingdoms  which  the 
Indians  had  established  in  the  Far  East.  It  is  intended  to 
be  the  first  of  a  series  of  volumes  dealing  with  the  whole  sub- 
ject.  But  when,  if  at  all,  the  other  volumes  will  see  the  light 
of  day  is  more  than  I  can  tell.  The  present  volume  was  taken 
in  hand  more  than  four  years  ago,  but  a  variety  of  diffictilties- 
the  space  of  1300  miles  between  the  author  and  the  printing 
press  being  by  no  means  the  least  of  them — have  considerably 
delayed  its  publication.  As  at  present  planned,  the  second 
volume,  dealing  with  Cambodge,  will  be  published  before  the 
end  of  1929,  and  the  remaining  two  or  three  volumes,  dealing 
with  Siam,  Sumatra,  Java,  Bali  and  other  colonial  kingdoms 
will  not  probably  be  delayed  beyond  1931. 

Champa  has  been  selected  as  the  sub  ject  of  the  first  volume, 
partly  because  it  is  the  remotest  colony  in  the  East,  and  partly 
because  it  is  less  known  than  Cambodge  and  Java  on  which 
general  attention  has  been  focuesed  on  account  ol  the 
famous  monuments  of  Angkor  Vat  and  Boro-budur. 

The  authorities  on  which  this  volume  is  based  have  teen 
fully  discuss**!  in  the  Introduction.  I  have  derived  the  great- 


est  help  from  Maspero*s  (<Le  Eoyaumedu  Champa1'.  This  book 
must  always  remain  the  chief  source  and  constant  guide  to  anyone 
torho  tries  to  write  a  history  of  Champa.  But  the  discovery  of 
a  number  of  new  inscriptions  since  the  publication  of  that  book 
has  made  it  obsolete  and  incomplete  in  many  places.  While, 
therefore,  Maspero's  work  has  been  accepted  as  the  chief  guide, 
considerable  deviations  from  it  will  be  noticed  in  the  present 
volume. 

Besides,  Maspero  deals  mainly  with  the  political  history 
of  Champa,  though  in  the  early  portion  of  hi«  book  he  has 
given  a  brief  resume  of  religion,  administrative  system,  social 
and  economic  conditions,  and  art  and  architecture  of  Champa. 
An  attempt  has  been  made  in  the  present  volume  to  discuss  all 
these  branches  of  history  and  civilisation  of  Champa  as  adequa- 
tely as  is  possible  under  the  present  conditions. 

Similarly,  Par  men  tier's  monumental  work  on  the  art 
and  architecture  of  Champa  has  been  my  chief  guide  in  writing 
Chapter  X  of  Book  II.  But  while  I  have  taken  the  data  from 
that  book,  I  have  interpreted  them  in  my  own  way,  and  ventu- 
red to  express  a  different  opinion  on  the  all-important  question 
of  the  origin  of  Cham  art. 

I  take  this  opportunity  of  expressing  my  deep  obligations 
to  the  authorities  of  "Ecole  Francaise  D'  Extreme-Orient"  for 
kind  permission  to  reproduce  illustrations  contained  in  this 
volume. 

A  special  feature  of  this  volume  is  the  collection  of  inscriptions 
discovered  in  Cham pft.  Although  all  these  inscriptions  have  been 
separately  published  before,  this  is  the  first  complete  collection 
of  all  the  known  inscriptions,  arranged  in  chronological  order. 
Although  I  have  accepted  the  published  readings,  I  have  made 
an  independent  translation  of  all  the  inscriptions  and  have  not 


(  w  ) 

as  a  rule  referred  to  thtold  FmnA  renderings  save  in  a  very 
few  instances.  lam  indebted  to  my  Jriwda  aad  colleagues 
Dr.  S.  K.  Be  and  Pandit  Nan&ppal  Ifo^i,  fa  some 
suggestions  in  this  matter. 

No  one  is  more  OQj*80u*is  thaa  Imytelf  of  t 
comuigs  of  the  work.  My  imperfect  acquamt&oc*  with  Sans- 
krit  and  French  ha%»  made  the  task  of  writing  this  volume  a 
painful  and  laborious  oae,  and  I  dare  not  hope  that  I  have 
been  able  to  avoid  serious  mistakes  and  errors.  But  I  do  hope 
that  my  indulgent  readers  will  look  kindly  on  this  pioneer 
work.  If  this  humble  production  arouses  a  general  interest 
in  this  country  towards  this  fascinating  field  of  artudy,  and  in- 
ducea  others,  better  equipped  for  the  task,  to  take  up  the  work, 
I  shall  consider  my  labours  amply  rewarded. 


>  M*jttindar. 

3rd  March,  1927.  r  ' 


INTRODUCTION. 

Although  the  study  of  Ancient  Indian  history  has  made  a 
great  deal  of  progress  in  recent  years,  there  is  one  aspect  of 
the  subject  which  has  not  yet  received  the  attention  it  deser- 
ves. This  is  the  expansion  of  the  Aryans  beyond  Indian  fron- 
tiers towards  the  east  and  *  south-east.  The  history  of  Indo- 
Aryans  usually  begins  with  their  settlement  in  the  Punjab  and 
ends  with  their  expansion  over  the  whole  of  India  as  far  as 
Assam  in  the  east  and  cape  Comorin  in  the  south.  This  is,  how- 
ever, an  arbitrary  line  of  distinction  for  which  there  does  not 
seem  to  be  any  great  justification.  For  the  Aryans  never  re- 
garded the  hills  or  the  sea  by  which  India  proper  is  bounded 
as  tho  natural  limits  of  their  advance,  and  they  boldly  crossed 
over  these  to  new  regions  on  the  other  side.  Their  achieve- 
ments in  these  regions  are  but  vaguely  known,  but  the  more 
one  thinks  on  this  subject  the  more  is  one  forced  to  realise  that 
the  Indianisation  of  these  countries  was  probably  as  complete 
in  the  ancient  period  as  we  find  in  the  Dravidiau  countries 
within  the  frontier  of  India.  The  study  of  Indian  civilisation 
must  therefore  be  regarded  as  imperfect  so  long  as  we  do  not 
take  into  proper  account  the  achievements  of  Indians  in  these 
regions. 

Until  recently,  however,  our  knowledge  of  this  subject 
was  limited  in  the  extreme.  Indian  literature,  no  doubt,  clear- 
ly shows  that  there  was  an  intimate  intercourse  between  India 
and  the  Far  East1  in  ancient  times,  but  it  does  not  tell  us  much 

1.  Among  important  passages  bearing   upon   this  subject  the 
following  may  be  mentioned  as  specimens. 

(A)  A  passage  in  Eainayana  referring  to  Yavadvipa  and 
Suvarnadvipa,  meaning    the  islands  of  Sumatra  and 
Java. 

(B)  The  well-known   passage  in  Mahavamsa  referring  to 


regarding  the  activity  of  Indian  colonists  settled  there.  The 
writings  of  Ptolemy  and  Fa-Hien,  also,  while  bearing  ample 
testimony  to  the  firm  hold  of  Indian  civilisation  in  those  coun- 
tries, have  not  preserved  any  detailed  account  of  the  colonial 
history  of  India.  Such  an  account  has  been  rendered  possible 
jnly  in  comparatively  recent  times,  when  the  colonies  them- 
selves have  been  made  to  yield  up  their  rich  antiquarian 
treasures,  th&nks  to  the  untiring  efforts  of  the  savants  of 
France. 

The  first  serious  attempt  to  study  the  geography,  history 
and  civilisation  of  the  Far  East   was   made  by  Christian  mis- 
sionaries of  Europe  as  far  back   as  the  early  seventeenth  cen- 
tury.    The  most  memorable   scholarly   work  of   this   period 
was  the  "Dictionnaireannamite-latii)-portugai8"by  P.  Alexan- 
dre  de  Rhodes,  published   in    1651.     This   monumental   work 
has  served  as  the  basis  of  all  future  research  and  placed  it  on 
a  secure  foundation.     The   same   author  published  in  the  fol- 
lowing year  a   history  of  Tonkin   in   Latin.     Similar  works 
continued  to  appear  from  time  to  time  but  it  was  not  till  two 
centuries  later  that  a  beginning  was   made  of  an  archaeologi- 
cal investigation  in  Indo-Ohina.     In  1858  Henri  Mouhot  ex- 
plored  the   valley  of  the   Mekhong  as  far  as  the  country  of 
Laos  between  Korat  and  Luang- prabang.     Although  a  natur- 
tilist,  Mouhot  was  attracted  by  the  beauties  of  Angkor  Vat  and 
other  monuments  of  antiquity  and    his   rapturous  description 
made  them  known  for  the  first  time  to  the  outside  world. 

the  conquest  of  Ceylon  by  prince  Vijaya, 
(C)  The  following    sentence   in    Milindapauha  (English 
Translation  II  269). 

"As  a  shipowner will  be. ..able    to  traverte  the 

high  seas  and  go  to  Vanga  or  Takkola,  or  China,  or 
Sovira,  or  Surat  or  Alexandria  or  the  Koromandel 
coast  or  Further  India ,." 


^  resulted  in 

of  e^ptoaUoa  in  1885  ander  Doadart  felogree, 
flkTchaeologiat  The  raisaioa  included  *nfth  «rd*Bt 
Francis  G*roier  and  DdJaporte,  This  miseion 

reooguiaad  for  the  first  time  the  importance  ol  inscriptions 

*ud  jQopisd  some  of  them. 

The  work  of  this  mission  was  continued  by  individual 
ttshoiara  like  Garniar,  Delaporteand  Dr.  Harmand.  Then  came 
Aymonier,  who  began  in  1882  his  memorable  exploration  of 
Garabodge,  Laos  and  Annam.  and  collected  a  vast  store  of 
materials  for  the  history  of  these  countries.  The  last  impor- 
tant mission  was  that  of  M.  Pavie,  with  40  collaborators, 
which  worked  for  15  years  from  1879  to  1895.  One  of  the 
notable  results  of  this  mission  was  the  preparation  of  a  relia- 
ble map  of  Indo- China. 

After  a  general  knowledge  of  Indo-China  had  thus  been 
secured,  the  task  of  special  studies  was  taken  up  by  special 
Departments.  There  originated  in  this  way  special  Depart- 
ments for  the  study  of  geography,  geology  and  natural  his- 
tory of  the  couofcry.  The  historical  studies  devolved  upon  a 
permanent  archaeological  society  which  soon  took  the  name  of 
1  Ecole  Francaise  d  Extreme  Orient*.  With  the  foundation  of 
this  society  in  1898  the  historical  studies  and  archaeological 
explorations  have  been  placed  on  a  firm  foundation,  and  the 
results  of  these  stulies,  regularly  published  in  the  form  of 
Bulletins,  have  made  accessible  to  the  outside  world  avast  store 
of  information  on  the  history  and  civilisation  of  Indo-China, 

Prom  this  very  rapid  and  brief  survey  of  the 
scholarly  work  in  Indo-China  we  may  now  turn  to  a  more 
detailed  reference  to  the  important  and  authoritative  works 
with  regard  to  the  history  of  the  ancient  kingdom  of  Champa 
on  which  the  present  volume  is  based. 


(    vii    ) 

The  chief  sourees  of  information  t^egardmg  the  history 
and  civilisation  of  ancient  Champa  may  be  classified  under 
three  heads. 

I  Inscriptions. 
II  Monuments. 
Ill  Chinese  texts  and  other  foreign  sources. 

I.  INSCRIPTIONS.1 

The  first  important  collection  of  Sanskrit  inscriptions  of 
Champft  was  prepared  by  Abel  Bergaigne  in  1888,  and  publi- 
shed, after  his  death,  by  Earth  in  1893.*  A  large  number  of 
inscriptions  written  in  Cham  were  edited  by  M.  Aymonier  in 
J.  A.  1891  (  pp  5  ff. ).  Since  the  foundation  of  the  Eoole  Fran- 
caise  de  Extreme  Orient,  a  large  number  of  new  inscriptions 
have  been  published  in  its  Bulletins,  the  most  important 
being: — 

(1).     (A)  Myson,  (B)  P&nduranga  and  (C)  Quang  Nam 
Inscriptions  by  L.  Finot. 

(A)  B.  E.  F.,  Vol.  II,  pp.  185  ff ;  Vol.  Ill,  206  ff; 
Vol.  IV,  pp.  917  ff. 

(B)  Vol.  Ill  pp.  630  ff. 

(C)  Vol.  IV.  pp.  83  ff. 

(2).  A  collection  of  miscellaneous  inscriptions  by  M.  Hu- 
ber  (  B.  E.  F.  Vol.  XI,  pp.  5  ff,  pp.  260  ff ) 
and   L.    Finot  (  B.  E.  F.  Vol.  IX,  pp.  205  ff ;  Vol. 
XV.  No.  2  pp.  1  ff. ). 

1.  For  a   detailed   bibliography  of   the   epigraphic    studies  in 
Indo-China— cf.   B.  E.  F.  Vol.   XV.   No.   2— pp  113  ff  ;  also 
Toungf  Pao  1910,  pp.  126  ff. 

2.  Notices  et  Extraita  des   Manuscripts   de  la  Bibliotheque  Na- 
tionale  et  autres  Bibliotheques  pub  lie   par  Lf  Institut  natio- 
nal de    France, — Tome   Vingt — Scptieme   (1-er  Partie),   2-« 
fascicule.     Paris  1893. 


(    viii    ) 

Ifefltioa  must  be  made  in  this  connection  to  the  very  va- 
list  of  inaoriptions  prepared  by  M.  George  Coedes  (B.  E. 
R  Vol  VIII  pp.  40  ff ;  Vol.  XV.  No.  2  pp.  173  if). 

All  the  inscriptions  of  Champa  hitherto  known1  have  been 
collected  at  the  end  of  this  volume,  with  full  bibliographical 

notes,  and  hance  it  is  not  necessary  to  dwell  on  this  topic  any 
further. 

II.  As  regards  the  study  of  archaeological  monuments  all  pre- 
vious works  on  this  subject  have  been  superseded  by  the  monu- 
mental work  of  M.   Parmentier,  viz.   Inveutaire  Descriptif  des 
Monuments  Cams  vols.  I  and  IL1     In  this  book  M.  Parmentier 
has  made  a  systsmatic  study  of  all  the  existing  monuments  in 
Champa  and  fully   illustrated   them   by   pictures  and  plates. 
The  descriptive   catalogue  of  sculptures  in     the     Touranne 
Museum  (B.  E.  F.  Vol.  XIX.  No.  3  ,  pp.  1-114)  and  the  archaeo- 
logical  notes  (B.  E.  F.  Vol.   XXIII,   pp  267  ff)  published  by 
the  same  author,   may  be  regarded  as  supplements  to  this 
famous  work.     Reference  may  also  be  made  in  this  connection 
to  Ars  Asiatica  Vol.    IV  which  contains  a  set  of  good  illustra- 
tions of  sculptures. 

III.  As  to  the  Chinese  texts  bearing  upon  the  history  of  Cha- 
mpa,  they  were  first  discussed  by  P.  Gaubil3  and  Deguignes4. 

1.  A  few  inscriptions  have  been  excluded,  e.g.  those  which  are 
very  modern  and  fall  beyond   the    scope  of  this  study,  those 
whieh  are   too   fragmentary   to   yield  any  sense  and  those 
which  have  been  casually  referred  to,  but  the  text  or  even  a 
purport  of  which  has  not  been  pu  ishod. 

2.  Vol.  I.  appeared  in  1909  and  volume  II  in   1918.  Both   these 
are  publications  of  Bcole  Francaise  d'  Extreme   orient, 

3.  Gaubil's  'Notice  historique    sur  la    Cocaine hizte'   was  origi- 
nally published  in  the  18th  century  and  later  on  included  in 
"L*  Histoire  generate  de  la  Chine"  by  Pde  Mailla. 

4«  4'L*  Histoire   generate  des   Buns"   Tome   1,  1-er  par  tie    p. 
172-173. 


The  mora  important  workers  in  this  line  are  Pelliot,  Maspero 
and  L.  Atirousseau.  Pelliot  collected  valuable  data  in  his 
learned  article  "Deux  Itineraires  de  Chine  en  Inde1"  and  drew 
up  a  list  of  Cham  kings  mentioned  in  Chinese  sources,*  Mas- 
pero made  for  the  first  time  an  elaborate  and  systematic  study 
of  all  the  Chinese  texts  bearing  upon  the  history  of  Champfi,.1 
Last  of  all  L.  Aurousseau  has  considerably  extended  our  know- 
ledge by  his  learned  contributions  on  this  subject.4 

Some  valuable  informations  on  the  history  of  Champa  are 
furnished  by  Annamite  documents.  In  this  field,  again,  Mas- 
pero has  collected  very  valuable  data  although  he  was  prece- 
ded by  a  number  of  writers  on  this  subject.5 

References  to  Champa  are  also  contained  in  Cambodge 
inscriptions.  Bibliographical  referenc38  to  them  will  be  found 
in  the  body  of  the  text. 

1.  B.  E.  F.  Vol.  IV.  pp.  131-413. 

2.  Ibid  pp.  382  ff. 

3.  The  data  he  collected  were  utilised  in  his  History  of  Champa 
(see  f.  n.  2  p.  7  below). 

4.  B.  E.  F.  Vol.  XIV.  No.  9.  pp.  8-43  ,•  Vol.  XXllI  pp  137-204. 

5.  (1)  Bouillevanx — L'   Annam  et  le    Cambodge — . 

(2)  Bonillesraux — Lo    Ciampa    (Annales  de  Extreme  Orient 
1880,  1881). 

(3)  P.  J.  B.  Trn'ong  VinhKy-Cours    d  Histoire  Annainite; 
2  vols.  Saigon  1875 

(4)  E.  Luro-Le  Pays  d'  Annam  ;  Paris  1878. 

(5)  L  Abbe  Adr.  Laiinay.  Histoire  Ancienne  et   Moderne  de 
1'  Annam  etc.  (Paris  1884). 

(6)  Abel  des  Michels-Les   Annales  Imperiales  de  1'  Annam; 
Paris  1889. 

(7)  Camille  Sainson-Memoires  stir  1' Annam,  Peking  1896. 

(8)  Legrande  la  Liraye-Notices   Historiqnes  sur  la   Nation 
Anuamite,  Saigon,  1860. 


•*  So  far  about  the  original  sources  of  information,  and  we 
may  now  turn  to  the  modern  texts  dealing  with  the  history 
of  Champa.  As  early  as  1888  Bergaigns  published  a  short 
account  of  the  political  history  of  Champa,  mainly  on  the  basis 
of  Inscriptions.1  Five  years  later  Aymoniar  read  his  " His- 
tory of  Tchampa"  before  the  Ninth  International  Congress  of 
Orientalistes  held  in  London.  Both  these  were  superseded 
by  the  monumental  work  of  Maspero —  "  Le  Royaume  de 
Champa"2  which  must  remain  as  the  standard  authority  on 
this  subject  for  somefcimo  to  come. 

Some  contributions  on  the  study  of  religion,  manners  and 
customs  of  Champa  may  b-3  mentioned  in  this  connection. 
The  earliest  publication  on  this  subject  seems  to  ba  an  article 
by  Ayrnonior.3  Finot  also  contributed  an  important  article  on 
this  subject.4  A  very  short  account  of  the  political,  social 
and  religious  history  of  Champa  as  well  as  a  brief  review  of 
Cham  art  are  contained  in  Joanne  L^uba's  "Les  Chams  et  leur 
art"  Paris  (1923)  which  reached  my  hands  after  the  present 
volume  had  been  sent  to  ths  Press.  The  chief  interest  of  this 
book  as  well  as  of  Antoine  Cabaton'a  "Nouvelles  Recherches 
Sur  lesi  Chams  (Paris,  1901 )"  and  Ayraonier's  article  referred 
to  above,  sterna  to  lie  in  the  light  which  thry  throw  on  tli3 
social  customs  and  religious  practices  of  the  modern  Chains. 

By  a  proper  utilisation  of  all  th  \S3  s  mrc^s,  both  primary 
and  secondary,  I  hava  tried  to  build  up  a  picture  of  th?  ancient 

1.  L'  anei«nfc  royaume  de    Champa  uruis  1'  Indo-Cliine    d'  apres 
les  inscriptions — J.  A    1833  [pp    OS -70]. 

2.  This  wns  originally  puLlishod  in  T'onnjj  Pao  [10:0-1913]  and 
later  on  as  a  separate  book  at  Loyden  in  1914 

3.  "Les  Tchumes  et  lears  religions"    in    "Rovucs     do  T  histoiro 
d^s  religions,  18131," 

4    La  Religion  doB  Chams  (V  apres  lor,  monuments  etc.  B.  E.  F. 
Vol.  I,  p   12. 


history  and  civilieatipn  oi  ClMimpA,  one  of  tha  m*ny.  kingdoms 
founded  by  the  Hindus  in  that  far-off  region.  I  propoe$  to 
write  the  history  of  the  other  colonial  kingdoms  as  weU,  in, 
or4er  to  complete  the  stpry  of  Greater  ludia.  But  tm  these 
might  yet  take  a  long  time,  I  propo«|e  :to  disease  Ue$e( 
briefly  two  important  questions  of  a  general  nature 
affect  the  study  of  Indian  colonisation  in  the  Far  East,  These 
are:  (I)  the  part  or  parts  of  India  from  which  Indian  colonist* 
proceeded  to  the  Far  East  an4  the  route  which  they  followed; 

and  (II)  an  approximate  idea  of  the  time  when  these  colonial 
enterprises  were  first  undertaken, 

I.  As  to  the  routes,  the  Aryans  seem  to  have  proceeded 
both  by  land  and  sea.  Regarding  the  sea-routet  ther,e  seems  to 
h^ye  been  emigration  both  from  eastern  as  well  as  the  western, 
coast.  From  a  very  early  period  there  was  a  regular  trade 
intercourse  between  the  coast  of  Bengal  and  the  Far  East.  In 
the  Mahajanaka  Jataka  reference  is  made  to  voyages  between 
Champa  and  Suvanuabhumi.  Similarly  passengers  from  dis- 
tant inland  cities  like  Patna  and  Benares  travelled  to  the 
coast  of  Bengal  by  land  or  by  water,  and  then  sailed  in  open 

sea  for   eastern   islands,   Tamralipti  ( modern  Tamluk )  being 
the  most  important  sea-port.1 

There  was  a  similar  trade-route  between  the  Kalinga-toast 
and  the  Far  East.  This  is  referred  to  by  Ptolemy.  The  ships 
started  from  Gopalpur,  just  a  little  below  the  mouth  of  the 
Gaiijam  river,  and  crossed  the  Bay  of  Bengal.1 

We  learn  from  the  Periplus  that  there  was  another  trade- 
route  from  three  harbours  on  the  Eastern  coast  near  Masali- 
patam  across  the  Bay  of  Bengal  to  the  Eastern  Peninsula.* 


1.  Cf.  Mafcuyanak*  JaUka,  No.  5319,  VI, 

Jataka,  No.  46&  IV,  158   ff.   Buddhaghoaa's  Introduction  to 
Samanta-Pusadika,  Via*ya  Tsxts,  Vol.  Ill 

2.  Gerini-Researclias  on  Ptblemy'f  G-$ogr$piiy*  p* 

3.  Schoffs  edition,  p.  46. 


We  learn  from  the  Sussondl-Jfttaka  that  there  was  also  a 
trade-route  from  Broach  along  the  western  coast  to  the  East* 
era  Peninsula.1 

The  existence  of  ancient  trade-routes  between  the  eastern 
islands  and  the  coasts  of  Bengal,  Orissa,  Madras  and  Gujarat, 
is  thus  established  on  good  authority.  It  is  interesting  to  find 
that  it  is  precisely  in  these  directions  that  the  ancient  tradi- 
tions of  Indian  colonists  in  the  Far  East  and  South-East  lead 
us  to  look  for  their  original  homes.  To  mention  briefly  only 
a  few  of  the  many  traditions,  there  is  first  the  story  of  a  Ben- 
gali prince  Vijaya,*  colonising  the  island  of  Ceylon.  Second- 
ly the  foundation  of  Ligor  is  ascribed  by  tradition  to  a  descend- 
ant of  ASoka  who  fled  from  Magadha,  embarked  a  vessel  at 
Dantapura  and  was  wrecked  on  the  coast  of  the  Malaya  Penin- 
sula.3 There  is  also  the  story  preserved  in  the  chronicles  of 
Java,  that  the  Hindus  from  Kaliiiga-coast  colonised  the  island. 
Similar  traditions  of  colonists  from  Kling  or  Kalinga  country 
are  preserved  in  many  other  islands.  Thirdly,  according  to 
traditions  current  among  the  people  of  Pegu,  Indian  colonists 
from  the  country  of  the  lower  courses  of  the  rivers  Krishna 
and  Godavari  had,  at  a  remote  time,  crossed  the  sea,  and  form- 
ed settlements  in  the  delta  of  the  Irawadi  and  on  the  adjoin- 
ing coast 4  Lastly  there  is  the  story  preserved  in  the  chronic- 
les of  Java  that  the  island  was  first  colonised  by  a  Gujar&t 
prince  who  landed  there  in  75  A.  D. 

1.  Jatakallf,  187  ff. 

2.  The  authenticity  of   this  story  has  been  doubted  but  cf.  Mr. 
E.  Chanda  in  Sir  Asntosh  Mukherji's  Silver  Jubilee  Volumes, 
Vol.  Ill,  p.  113.     Also  of.  J.  A.  S.  B.,   1922,  p.  435. 

3.  Gerini,  op.  oit,  p.  107-8.     l)antapnra  has  been  identified  with 
modern  Dantan  on  the  Ka&ai  [Cunningham' a  Geography-Ed, 
S.  N.  Majnmdar  p.  735]. 

4.  Phayre-History  of  Burma,  p.  24. 


The  exact  correspondence  of  colonial  traditions  with  the 
evidence  derived  from  Indian  source  leads  to  the  hypothesis 
that  generally  the  Indian  colonists  proceeding  by  sea  to  the 
East  and  South,  started  from  the  four  centres  mentioned  above, 
viz  Tamralipti  in  the  coast  of  Bengal,  Gap&lpur  and  ancient 
Kalinga,  the  three  unidentified  harbours  near  Masulipatam, 
and  Broach. 

In  addition  to  the  sea-route  described  above  the  Indian 
colonists  also  proceeded  to  the  East  and  South-East  by  land- 
route  through  Eastern  Bengal,  Manipur  and  Assam.  This 
fact,  although  noted  long  ago,  has  never  been  clearly  recog- 
nised. Sir  Arthur  Phayre  observed  as  early  as  1883  that 
'the  traditions  of  the  Burmese  and  the  present  remains  and 
names  of  ancient  cities,  render  it  probable  that  early  commu- 
nication between  Gangetic  India  and  Tagaung  existed,  and 
was  carried  on  through  Eastern  Bengal  and  Manipur,  rather 
than  through  Thahtun  or  Pegu  generally.1  This  view  has 
received  additional  confirmation  by  the  researches  of  Pelliot 
and  Gerini. 

Pelliot  has  shown1  that  from  early  times,  at  least  as  early 
as  the  second  century  B.  C.,  there  was  a  regular  trade-route 
by  land  between  Eastern  India  and  China  through  Upper 
Burma  and  Yunnan.  Through  this  route  came  the  twenty 
Chinese  Buddhist  monks  for  whom  Sri  Gupta  built  a  temple, 
as  I-tsing  informs  us.  Later,  the  route  was  obstructed  by 
barbarous  tribes  but  it  was  re-opened  again  in  the  eighth 
century  A.  D. 

Through  this  route  the  Indians  came  and  established  their 
colonies  not  only  in  Upper  Burma  but  also  in  the  mountain* 

1.  Ibid,  p  15. 

2.  Bulletin  de  1'    Eoole   Fraucaiie  d'    Extreme   Orient  1904,  p. 
142  ff. 


out  regions  of  tho  upper  valleys  of  thelrawaddy^theSalween, 
the  Mekong  and  the  Red  River  as  far  as  Yunuau.  It  is  a 
well-known  practice  for  colonists  to  name  the  new  country 
after  famous  places  in  their  mother  land.  We  get  a  number 
of  instances  in  Burma  and  Indo^China  too  well  known  tata 
repeated  here.  But  the  same  spirit  is  also  observable  in  the 
north-western  regions.  Yunnan  was  called  Gandh&ra,  a»d 
even  *a  late  as  the  13th  century  A.  D.  Rasiduddin  referred 
to  this  province  by  its  Indian  name.  It  may  be  observed 
that  Yunnan,  roughly  speaking,  occupied  the  same  position 
in  respect  of  Indo- China  as  Gandhara  did  in  respect  of 
India. 

The  Hindus  established  in  Yunnan  the  kingdom  of  Nan- 
Chao  or  Tali  in  the  upper  valleys  of  the  Mekong  and  the  Red- 
River.  According  to  local  traditions,  the  third  son  of  king 
A£oka  had  nine  grandsons  who  became  the  progenitors  not 
only  of  the  people  of  Nan-chao,  but  also  of  the  Tibetans,  the 
Chinese,  the  Annamites,  the  Singhalese  etc.  Whatever 
we  may  think  of  this  story  there  cannot  be  any  doubt  about 
a  strong  Indian  element  in  the  population.  Rasiduddin, 
writing  as  late  as  the  13th  century,  has  remarked  that  the 
population  of  Yunnan  originated  from  the  Indian  and  the 
Chinese.  Pelliot,  too,  has  brought  together  a  number  of  facts 
bearing  upon  the  question  of  Hindu  influence  in  tha  country. 
The  king  had  the  title  Maharaja  and  the  people  probably 
used  an  alphabet  of  Hindu  origin.  It  was  a  great  centre  of 
Buddhism.  According  to  local  traditions,  AvalokiteSvara 
came  directly  from  Central  India  to  convert  it  There  is  a 
tradition  that  towards  the  close  of  the  8th  century  A.  D. 
when  the  king  of  the  country  was  inclined  to  wards  the  Chinese 
civilisation  he  was  abused  by  seven  religious  person  of  India. 
Buddhism  had  a  strong  hold  in  this  region  and  we  find  the 
Pippala  cave,  the  Bodhi  tree,  the  Grdhrakuta,  tho  Ktikkuta- 


padagiri,  tin  stone  mansion  of  Upagupta  and  the  stupa  con- 
taining the  relics  of  Ananda —  all  appearing  again  in  the 
neighbourhood  of  Nan-Ohao.  In  the  first  half  of  the  gth 
century  A.  D.  a  Hindu  Bhiksu  of  Magadha  named  Chandra- 
gupta  led  a  brilliant  carear  of  Thaumaturgist  in  Yunnan. 

There  were  two  other  Hindu  kingdoms  between  Nan- 
Chao  and  the  Indian  frontier.  To  the  east  of  the  mountain 
rangas  that  border  Manipur  and  Assam  there  was  the  Brah- 
niana  kingdom  of  Ta-tsin.  About  150  miles  further  east, 
beyond  the  Chi nd win  river,  was  another  Brahmaiia  kingdom 
just  to  the  north  of  the  town  of  Ngan-si.  Thus  we  find 
Hindu  settl'^nents  all  along  the  hilly  tracts  between  the 
i'rontiors  of  India  and  China,  in  the  upper  valleys  of  the  Chin- 
dween,  Irawaddy,  Sal  ween,  Mekong  and  Red  Risers.  That 
the  Indians  proceeded  towards  the  south  along  these  rivers 
is  also  fairly  certain.  The  kingdoms  thoy  established  in 
Burma  at  Prome,  Tngaung,  Lower  Pngan  and  other  places 
iu\j  too  well-known  to  b'3  described  in  detail.  There  are  indi- 
cations that  similar  Hindu  kingdoms  existed  in  the  Laos 
country.  It  was  formerly  known  as  Malava-d6.<ta.  Ptolemy 
refers  to  its  eastern  part  (mod.  Luang  Phrah  Bang)  as  Dasa- 
11.1,  which,  as  Gerini  thinks,  is  probably  derived  from  the 
Indian  name  Da-'arua.  Gerini  suggests  that  as  the  original 
D.i-ania  in  India  denoted  the  eastern  part  of  Malava,  it  was, 
by  analogy,  given  in  Farther  India  to  the  corresponding 
portion  of  the  Indo-Chinese  Mfilavj,  i.  e.  Eastern  Laos.  Gerini 
h-is  traced  tha  Indian  origin  of  many  other  place-names  in 
Indo-Cluna  and  has  collected  many  traditions  about  the 
Jndian  colonists  associated  with  those  places.  He  has  sum- 
med up  his  observations  in  the  following  sentence: — 

"From  the  Brahmaputra  and  Manipur  to  the  Tonkin 
gnlf  wo  can  trac^  a  continuous  string  of  petty  states  ruled 
by  thosa  scions  of  the  K;atriya  race,  using  the  Sanskrit  or  the 


(    xvi    ) 

languages  in  official  documents,  after  the  Indu  style 
employing  Brahmana  priests  for  the  propitiatory  cere- 
monies connected  with  the  Court  and  State.  Among  such 
Indu  monarchies  we  may  mention  those  of  Tagong,  upper 
Pugan,  and  Sen-wl,  in  Burma;  of  Muang  Hang,  Chieng  Rung 
Muang  Khwan,  and  Dasarna  (Luang  Phrah  Bang)  in  the 
LSu  country  ;  and  of  Agranagara  ( Hanoi )  and  Champfi  in 
Tonkin  and  Annam."1 

Although  some  of  the  conclusions  of  Gerini  are  based  on 
mere  philological  grounds  which  are  not  always  very  reliable, 
the  facts  stated  above  make  it  quite  clear  that  there  were  a 
good  many  Hindu  kingdoms  in  the  interior  of  Indo-China 
which  was  not  easily  accessible  by  sea,  and  which  must  there- 
fore have  been  reached  by  the  Indians  through  land-route. 
On  the  whole  strong  and  conclusive  evidence  supports  the 
hypothesis,  advanced  long  ago  by  Sir  Arthur  Phayre  and 
recently  advocated  by  Gerini,  viz.  'that  a  double  stream  of 
emigrants  from  India  flowed  into  Indo-China  at  a  very  early 
period* — one,  proceeding  from  the  north  advanced  overland, 
through  Bengal  and  Assam,  along  the  valleys  of  the  Chindvveen, 
Irawady,  Salween  and  Mekong,  white  the  other  reached 
Indo-China  by  sea.  The  colonists  who  proceeded  by  sea 
established  the  famous  kingdoms  of  Champa  (mod.  Annam) 
and  Kamboja  (Cambo<lia)  in  addition  to  many  other  notable 
kingdoms  in  lower  Burma,  Malay  Peninsula  and  the  islands 
of  Sumatra,  Java,  Borneo,  Bali  etc.  Gerini  and  other  scholars 
have  held  that  only  the  Indians  of  the  Malabar  and  Coroman- 
del  coasts  colonised  Indo-China  by  the  sea-route.  But 
there  is  nothing  to  support  this  view.  As  has  been  said 
above,  Bengal  undoubtedly  played  a  great  part  in  this  colo- 
nisation through  ita  well-frequented  harbour  Tamrali[.ti. 

1    Geriui,  op,  Cit,  pp.  122-123. 


the  Hi 

.Reference  ha8dbe»dyb*ten  raade-^to  *h«  Bfeddhfofcfcttolfee 
about  the  voyage  of  merohsrBts  from  GhampS  and  VtaWiiJyti 
to  SBvamiabhumi.  W«  know  from  the  Chinese  rwttt&fei  *lk*t 
the  kiag  of  Fou-Nan  (^(Mapri&iug  Cambodia  *nd  <3o^hin  - 
China  >wnta»amblwaador  to  India  about  240*845  A.  Dt  tod 
that  the  -  emWssy  reached  the  rnooth  of  tiw&*bg*»  At  the 
end  of  a  year.  In  the  fifth  century  A.  D.  a  king  of  Champa 
caHed  GadgA^aja  abdicated  the-  throde  and  wtmt  orerto  Ifadia 
in  owier  to  spend  hia-  last  days  on  the  banks  of  the  Oangtss. 
It^  appears  from  the  writings  of  Fa-Hien  and  I-Taing  that 
thare  was  ^regular  maritime  intercourse  between 
of  Bengal  and  trh^  Far  East  ,  indudiag  eastern' 
fifth  and  seventh  centuries  A.  D.  In  the  ninth  century  we  find 
an  intimate  relation  eii6tltig  between  'the  'king  of  'Sumatra  - 
Java  and'Dev^la^'^W^UCan'aiidahi^eeiriDiB  5tfiat  "during 
Nayapaia's  rei^n  iBhdiihtst'  'Bhll^btis^rode^ea'to'SuVttrua- 
dvlpa  for  education.  In  the  'thirteenth  century  A.  D.  we 
find  a  queen  of  Champa  called  Gautfendralaksnu  (probably  a 
princess  of  Qau^a).  All  these  'evidences  certainly  show  a 

far  more    intimate  connection   between   Bengal   anil  tndEan 
coioai^a  than  has  yet  been  ^recC?gtii*«rd. 

Father,  most  of  the  imditionm  preserved  in  thre  different 
•olonies  refer  to  their  original  home  *9  situated  in  NdrtheVn 
India.  It  is  true  that  the  'traditions  have  very  little  value 
as  historical  facts.  But  ib  is  impossible  to  ignore  altogfetf&r 
the  general  view-poirrt  of  iill  these  stories  regarding  the  ori- 
ginal home  of  the  ooloniete  and  the  methoda  of 
Some  of  these  stories  are  given  below. 

1.  Nalanda  copperplate    of     Devupala-Ep.     Ind.     VoL 

p.  310. 


(    xviii    ) 

According  to  Burmese  tradition,  a  gftkya  chief  of  Kapi- 
Iftvattu  came  with  an  army  to  the  country  of  the  middle  Ira* 
waddy,  long  before  Buddha  was  born.  The  dynasty  he  foun- 
ded ruled  for  31  generations  in  Burma  when  they  were  over- 
thrown by  an  invasion  of  an  eastern  tribe  coming  apparently 
from  China.  About  this  time  there  came  a  second  band  of 
immigrant  Ksatriyas  from  Gangetic  India.  Their  chief  mar- 
ried the  widowed  queen  of  the  last  king  of  the  previous  dynas- 
ty and  established  a  new  kingdom.  This  was  the  origin  of 
the  ruling  dynasty  of  Upper  Burma.1 

According  to  the  traditions  of  Arakan  the  first  king  of  the 
province  was  the  son  of  a  king  of  Benares  who  settled  at  B&- 
m&vati  a  name  which  still  exists  in  a  corrupted  form  Bambyi 
or  Ramri.1  The  Cambodian  annals  explain  the  origin  of  the 
kingdom  of  Cambodia  in  the  following  way : — 

"  XdityavamSa,  king  of  Indraprastha,  was  displeased  with 
one  of  his  sons  and  banished  him  from  the  state.  He  came  to 
the  country  of  Kok  Thlok  and  made  himself  master  of  it  by 
defeating  the  native  king.  One  evening  he  was  walking  on 
a  sand  bank  when  suddenly  the  tide  arose  and  obliged  him  to 
pass  the  night  there.  A  NagI  of  marvellous  beauty  came  to 
play  on  the  sand  and  the  king,  overpowered  by  her  charm, 
agreed  to  marry  her.  Then  the  N&gar&ja,  the  father  of  the 
betrothed  girl,  extended  the  dominions  of  his  would  be  son* 
in-law  by  drinking  the  water  which  covered  the  country,  built 
a  capital  for  him  and  changed  the  name  of  the  kingdom  into 
that  of  K&mboja." 

The  same  tradition,  in  a  changed  form,  occurs  in  an  ins- 
cription of  Champa  dated  657  A.  D.  (No.  12).  Speaking  of 
the  origin  of  Cambodge  it  says. 

1,  Phayre-History  of  Burma,  pp.  7  ft. 

2.  Ibid  pf  12. 


"It  WM  therfe  ttett  KauMinya, 
'lias,  planted  the  sperar  ^hkih  he  had  obtained  f  ram  Drona's  don 
A^ vafcthtomfc  the  best  of  'Brfthmattas.  Kauiid  i  nya  married  tiie 
daughter  of  the  N&ga  king  naired  So*n&  and  from  this  union 
sprang  up  the  royal  race." 

A  still  earlier  version  of  the  story,  current  ad  e&ifly  as  tfce 
first  half  of  the  third  century  A.  D  ,  dcfcurs  in  a  CHih^se  his- 
tory compiled  at  the  beginning  of  the  -  sixth  tentury.  T&fer- 
ring  to  Fou-Nan,  a  kingdom  comprising  modern  Cochin  China, 
Cambodia  and  part  of  Siam  and  Laos,  it  says. 

"Formerly  the  country  was  ruled  by  a  qtteen  iialled 
Lieou*ye.  Then  there  was  a  man  of  the  country  of  Ki  called 
Houen-t'ien  whoi*saW  in  a  dream  that  a  spirit  pave  Him1  a  boSv 
arid  asked  him  to  take  to  sea  in  a  junk.  Hbttett-Vl^n 
wfent  in  the  mdrtting  to  the  temple  of  the  D^ity  aiid 
found  the  bow  at  the  foot  of  a  tree.  Then  he  got  into  'a  junk 
arid  sarled  to  Fbu-Nan.  The  queen  Lieou-ye  saw  the  jtiik 
and  collected  her  soldiers  to  resist  him.  But  Houeu  t'ien 
rawed  his  •  be>w  ftttd  shot  irom  ifaY  ari  ai*rowsivlrhidh  f)4a«ed 
through  the  side  of  a  ship  and  struck  adrafebtidy  in  ltie:lhte- 
rior.  Lieou-ye  was  struck  with  terror  and  submitted  and 
Houen-t'ien  married  her/'1 

Now  Houen-t'ien  is  an  exact  Chinese  transcription  of 
Kaun<Jm5*a  and  we  know  from  another  Chinese  version  of  the 
story  that  he  practised  the  Brahmauic  cult.  This  story  i» 
therefore  the  earliest  of  the  different  versions  and  it  must  be 
noticed  that  it  is  the  most  credible  of  them  all.  It  explain*, 
in-a  quite  natural  manner,  the  conquest  of  Fou-Nan  by  Indians 
by  means  of  superior  military  power,  and  the  social  alliance 
between  the  new-comers  and  the  old  settlers.  It  may  be 
added  that  the  tradition  of  their  origin  was '  feUftfatly  kept 


1.  Melanjgrej  Sylvaiii  Levi,  p,  203. 


by  the  later  kings  who  called  themselves  as  "  Srl-Kaundinya- 
Somadahitrprabha vah  "  or  as  belonging  to  'Soma-Kaun<Jinya 
VamSa'.  Soma,  the  female  originator  of  the  race,  being  the 
daughter  of  Soma,  the  dynasty  was  also  called  'Soma-Yam£a.' 
No  doubt  this  appellation  was  to  a  great  extent  inspired  by  the 
Indian  tradition  of  the  great  8omavam£a.  As  a  proof  of  this 
we  find  an  attempt  on  the  part  of  the  rival  Cambodian  kings 
to  trace  their  descent  from  Sury&vamSa.  According  to  lo- 
gend  they  were  descended  from  Maharsi  Kambu  Svayambhu- 
va,  belonging  to  solar  raoe,  and  the  Apsara  Mera,  Thus 
Jayavarman  II  a  king  in  the  9th  century  A.  D.  is  called  in 
his  inscription  "  Srl-Kambu-Bhubhrd-ina-vaih^a-lalama-gopta' 
or  guardian  of  the  best  solar  race  of  kinj;  Sri-Kambu". 
Suryavarman  I  of  the  eleventh  century  is  called  '  Suryavaui- 
£ajo'  VHIand  Jayavarman  of  the  12th  century  'am$umali-varu- 
^odbhavo.'  But  this  tradition  about  Suryavatn^a  apparently 
had  no  strong  hold  on  the  people,  for  generally  the  kings  of 
Cam  bodge  adopted  the  tradition  of  Fou-Nan  and  called  them- 
selves descendants  of  Kaundinya  and  Soma  and  as  such  be- 
longing to  Somavam^a1 

II.  The   facts   and   legends  quoted  above  unmistakably 
prove  the  Indian  colonisation  of  the    territories   named  at  a 
very  early  date.     If   we  now   seek  to  find  out  more  precisely 
the  tm\e  when  these   colonies  were   established   we  find  our- 
selves in  great  difficulty  in  the   absence  of  any  definite  evide- 
nce.   The  utmost  that  we  can  do  is   to  lay  down  a  time  limit 
before  which  these   colonies   were   accomplished  facts.     Four 
different  lines  of  evidence  point  out   the  first  two  centuries  of 
the  Christian   era   as  this  limit.     In  the  first  place,  Ptolemy, 
writing    about  the  middle   of   the  second  century  A.  D.,  has 

1.  Ibid  pp.  205-212. 


uaed  quite*  a*  large  number  of  geographical' rfatnes  of  SanskftV 
origin  in  Indo-China. 

Secondly,  when  the  Chains  or  the  people  of  Annam  appear 
in  history  towards  the  cbse  of  the  second  century  of  our  era, 
they  were  already  under  a  Hindu  or  Hinduised  dynasty,  and. 
the  inscription  of  Vo-chanh,  written  in  correct  Sanskrit  aboiit 
the  second  or  third  century  A.  D.,  shows  them  to  have  already 
thoroughly  imbibed  the  Indian  civilisation. 

Now  the  royal  author  of  the  Vo-chanh  inscription  at 
Champa  calls  himself  the  descendant  of  &ri  Mftra.  On  the 
other  hand  the  Chinese  refer  to  the  foundation  of  the  kingdom 
of  Champa  at  192  A.  D.  by  one  whose  personal  name  was  Lien 
and  family  name  Kiu.  It  is  probable  that  Sri-M&ra  was  the 
same  person  as  Kiu-Lien,  but  whether  this  is  true  or  not,  we 
know  of  the  definite  establishment  of  a  Hindu  kingdom  m 
Annam  about  second  century  A.  D.1 

Thirdly,  the  Chinese  had  intercourse  with  the  Hindu 
kingdom  of  Fou-Nan  in  the  first  half  of  the  third  century 
A.  D.  At  that  time  the  throne  was  occupied  by  an  usurper, 
and  two  kings  bad  ruled  before  him  for  a  period  of  93  years. 
This  takes  us  back  to  the  first  half  of  the  second  century 
A.  D.  as  the  date  of  the  foundation  of  the  royal  dynasty. 

Fourthly,  an  ambassador  from   one  of  the  smaller  Hindu 
kingdoms,  Lang-ya-sieou  (  identified    with  Tenasserirn  ),    who 
visited  the  Chinese  court  in  515  A.  D.  is  reported  to  have  said 
that   their   kingdom   was   founded   more   than   four  hundred 
year*  ago.3 

All  these  evidences  agree  in  referring  the  begin- 
nings of  Indian  colonial  kingdoms  to  a  period 
not  later  than  the  second  century  A.  D. 

1.  See  below  pp.  18,  21. 

2.  Bulletin  de  1'  Ecole  Francaise  d'    Extreme   Orient  1912,  No. 
8.  pp   3  ff. 


(     nil     ) 

although  this  may  be  regarded  as  the  lower  limit  of 
the  date  by  which  Indians  had  established  kingdoms  in  these 
distant  colonies,  it  should  by  no  means  be  regarded  as  the 
upper  limit  also.  The  very  fact  that  the  easternmost  part  of 
these  colonies,  viz.  Annara,  came  under  the  sway  of  the  Indians 
not  latter  than  the  second  century  A.  D.  would  naturally  push 
back  by  a  few  centuries  the  date  of  the  beginnings  of  political 
activity  of  the  Indian  colonists  in  these  regions.  Further, 
..  colonisation,  as  distinguished  from  the  establishment  of  poli- 
tical authority,  would  ba  pushed  back  still  further. 

About  the  time  when  the  Indians  gradually  penetrated 
into  Burma  and  countries  further  east  these  were  settled  by 
savage  tribes.  Those  in  Burma  were  Mongoloid  in  character, 
and  akin  to  the  present  tribes  bfAbors  and  Mishmis.  The  people 
of  Indo-China*  and  of  the  islands  of  Sumatra,  Java  and  Borneo 
were  Malay  o- Polynesian  or  Austro-nesian  in  character.  "In  native 
traditions  the  early  inhabitants  of  the  coast,  specially  near  the 
mouth  of  the  Salween  river,  are  represented  as  savages,  called 
in  Burmese  Bilu,  the  equivalent  of  :  R&ksasa.  'They  rejected 
all  intercourse  with  civilised  men  and  even  Gautama  himself 
x  Tfrho,  it  is  fabled,  ca»ae  to  the  country  'was  •  stoned  and  driven 
away-  by  them.1"  The  Chinese  also  speak  of  the  people  of 
Annam  in  the  same  strain.  *They  are*  we  are  told  •  so  sava- 
ge that  they  do  not  know  cultivation  and  live  by  filing 
and  hunting  alone.  They  are  turbulent  people  who  frequent- 
ly rise  in  revolt,  invade  the  Chinese  official  quarters,  burn 
pillage  and  massacre  wherever  they  gof  and  take  refuge  in  their 
impenetrable  forests  whenever  they  are  attacked  by  a  strong 
army./1 

Jt  was  the  mission  of  Indian  colonists  to  bring  this  hete- 

1.  Phayre-History  of  Burma,  p.  27. 

2.  T'oung  Pao,  11)10,  p.  223. 


rogeneous  mass  of  barbarians  within  the  pale  of  civilisation, 
a  task  which  the  Chinese,  their  next-door  neighbour*,  had 
hitherto  failed  to  accomplish* 

As  a  matter  of  fact  the  political  conquest  of  Farther  India 
and  the  adjacent  islands  was  rapidly  followed  by  a  complete 
cultural  conquest  The  local  people  readily  assimilated  the 
new  civilisation  and  adopted  the  religion,  art,  social  manners 
and  customs,  alphabet,  literature,  laws  and  administrative  ays* 
tern  of  the  conquerors.  This  will  be  amply  evident  from  the 

picture  of  civilisation  in  Champa  contained  in  Book  II  of  the 
present  volume. 

In  short  Indian  civilisation  made  a  thorough  conquest  of 
these  lands  and  a  new  India  was  established  in  that  far-off 
region.  The  Indian  colonists  even  tried  to  complete  the 
transformation  by  importing  celebrated  place-names  of  their 
motherland  into  their  new  home,  and  thus  we  find  new  towns 
and  countries  called  Ayodhya,  Kau^ambl,  &rlksetra,  Dv&r&vati, 

Mathura,  Champa,  Kaliriga,  KAmboja  and  Gandh&ra  springing 
up  hundreds  of  miles  away  from  their  nauie-sakes. 

The  question  naturally  arises,  what  became  of  this  splen- 
did civilisation.  The  answer  is  not  difficult.  So  long  as  the 

Hindu  dynasties  were  in  power  the  civilisation  flourished.  It 
is  interesting:  to  note  that  for  nearly  three  centuries  after 
India  was  conquered  by  the  Muhammadans  the  banner  of 
Hindu  independence  waa  hoisted  up  in  those  far-off  lands. 
But  like  a  fountain  with  a  dried  up  spring  these  colonies  deca- 
yed with  the  downfall  of  their  motherland.  Gradually  the 
savage  tribes  from  the  north,  like  the  Thais,  the  Laos  and  the 

Annrtmites,  which  were  hitherto  kept  in  check,  overran  these 
countries  and  destroyed  the  Hindu  dynasties  after  they  had 
gloriously  ruled  for  nearly  1300  years.  The  result  was  very 
striking  in  the  domain  of  art.  As  a  distinguished  writer  ha* 
observed  :  'For  nearly  thirteen  hundred  years  the  Indian  colo- 
nists had  persevered  in  adorning  these  far-off  lands  with  edi- 
fices almost  unrivalled  elaowhere  of  their  class.  But  at  the 
end  of  that  time,  as  happeusd  in  India,  they  disappear  a*  if 
at  tha  touch  of  a  magician's  wand.1  The  cass  of  Java  is  a  ty- 


the  sequel  fci 

words.  "Then  occurred  what  was,  perhaps,  the  least  empeated 
£«ent  i^  ^,^,^wage  ^vaptf al  Uiatory.  ;  Jtis  as  if  >  tfce  ma- 
had,  t}u*>wa  away  their  tools  and  the  chisel*  had  dropped 
otthefarv^ra  Rwn  $hat  time  ,Jfor**rd  no 
in  J*va  ,%iid-.iv>:  image  carved,  that  is 
worth  erea  a  pawing  .notice."1  What  is  true  of  art  ia  abo 
.other  elements, of  ^iyiUsation.  Ffom  the  ISth/cestttry 
the  barbarian  tribes  occupied  Further  India^  and  des- 
troyed the  civilisation  which  their  Hindu  predecessors  had 
built  up  with  BO  much  toil.  But  some  vestiges  of  the  old 

civilisation  still  remain  to  this  day.  The  island  of  Bali  still 
follows  the  Hindu  religion  and  only  a  few  years  ago  a  great 
Hindu  sacrifice  was  performed  there  with  due  pomp  and  cere- 
mony. In  Cambodian  palace  the  sword  of  Indra  is  still  guar- 
ded with  veneration  and  brought  out  on  occasions  of  royal 

consecration  when  a  handful  of  Hindu  priests,  the  last  remnant 
pfa  dignified  body,  pour  holy  waters  over  the  head  of  the 

king.  The  stories  of  Ramayaiia  and  Mahabharata  still  form 
U^  themes  of  t^eir  literary  works  and  are  regularly  staged 
to  the  accompaniment  of  dances  and  songs.  A  handful  of 

Br&hmagias  still  maintain  a  precarious  existence  in  the  Far 
East.  '  But  while  all  these  serve  as  gratifying  remini«ceno^  >f 
a  furious  past,  there  is  no  longer  any  living  connection  bet- 
ween India  and  her  forgotten  colonial  empire.  Stranga  a*  it 
may  seem,  the  d^candauts  of,  men  who  founded  that  empire 
abfrndoped  sea- voyage  as  something  unholy  and  thus  an  im  pa- 
ssable barrier  WM  created  tatween  the  Hindus  apd  th^ir  bre- 
thren of  the  Far  East.  But  whatever  the  modern  Hindus 

plight  think  of  it,  the  historian  now   realise,  that  one  of  th« 

iiiOHt^plandid,  .though  y^-t  unwritten,  Qhaptew  of  Indian  bis* 

ry  ia  the  utory  ol  th$  growth  of  a  pew   India  in  the  FAT 


Ferffuason-HUtory  of  Indian  and  and  Eastern  Arcnjtecture 


BOOK  I 

THE  POLITICAL  HISTORY 

Of 
CHAMPA 


Chapter  I. 
THE   LAND. 

§  1.  PHYSICAL  FEATURES. 

The  ancient  kingdom  of  Champa  occupied  the  eastern 
portion  of  the  Indo-Chinese  peninsula,  and  roughly  corresponded 
to  the  present  province  of  Armani  (excluding  Tonkin  and 
French  Cochin  China)  with  the  exception  of  the  three  northern 
districts,  Than  Hoa,  NgheAn  and  HaTinh.  It  was  situated  bat- 
ween  18°  and  10°  of  N.  Latitude.  The  almost  uninhabited  dunes 
which  now  separate  Annam  from  French  Cochin  China  formed 
its  southern  boundary.  The  eastern  boundary  was  formed  by 
th°  sea  of  China,  while  0:1  the  west  a  chain  of  hills  shut  it  off 
from  thp  valley  ot  tho  Mekhong  river. 

This  chain  of  hills,  covered  with  rich  forests,  runs  across 
the  whole  length  of  the  country,  gradually  descending  from 
north  to  south.  Its  height  in  the  northern  part  is  about  2750 
yards,  and  in  the  southern  part  about  2200  yards.  This  moun- 
tain range  has  three  passes  which  offer  easy  route  across  it  to 
the*  valley  of  the  Mekhong.  Of  those  the  southernmost  one  at 
Quinori  alone  sterns  to  have  been  used  for  purposes  of  western 
expansion  by  the  people  of  ancient  Champa. 

Champa  was  thus  mainly  a  long  narrow  strip  of  territory 
confined  between  the  mountains  and  the  sea.  The  coast  line 
was  a  bow-shaped  curve,  convex  towards  the  sea.  From  Song 
Giang  in  Quang  Binh,  the  northernmost  district,  the  coast  '.line 
runs  due  south-east  up  to  cape  Batangan.  Thence  it  runs 
nearly  south  to  Cape  Padaran.  From  Capo  Padaran  it  abruptly 
takes  a  south-western  direction  till  it  reaches  tho  French  Co- 
chin China.  The  narrow  habitable  zone  between  the  moun- 
tains and  the  sea  varies  in  breadth  and  is  intersected  by  innu- 
m Table  spurs  of  hills  running  in  various  directions.  Some- 


4  THE  LAND 

times  the  spurs  of  hills  extend  as  far  as  the  sea  coast,  and  the 
habitable  zone  is  reduced  to  nothing;  but  nowhere  does  it 
exceed  a  breadth  of  sixty  to  seventy  miles.  A  large  number  of 
rivers  issuing  from  the  mountains  falls  to  the  sea.  The  whole 
country  is  thus  divided  into  a  number  of  valleys  separated  by 
chains  of  hills. 

In  consequence  of  the  rapid  declivity  of  land  towards  the 
east,  and  the  short  course  of  these  rivers,  large  quantities  of 
Bands  and  gravels  are  carried  along  with  their  swift  currents. 
This  has  resulted  in  the  formation  of  dunes  and  lagunes  all 
along  the  coast  line.  These  no  doubt  prevent  the  large  ships 
from  approaching  near  the  coast,  but  serve  as  an  excellent 
means  of  communication  for  small  boats  all  along  the  coast- 
line. This  was  particularly  valuable  in  ancient  times,  as  jour- 
ney by  land  was  exceedingly  difficult  on  account  of  the  rugged 
mountains  that  traverse  the  country,  and  tho  savage  inhabitants 
that  lived  in  the  interior. 

The  Jarge  number  of  river  valleys  in  which  th?  country 
abounded  were  rich  in  fertile  lands,  and  consequently  formed 
the  centres  of  civilisation.  But  as  these  were  practical!}'  un- 
connected by  any  land  route,  and  could  only  communicate  with 
one  another  by  means  of  sea,  it  looks  as  though  the  whole 
kingdom  consisted  of  a  number  of  independent  isolated  settle- 
ments. That  this  was  indeed  the  case  to  a  very  large  extent 
is  shown  by  the  grouping  of  ancient  monuments  in  different 
valleys  without  any  connecting  link  between  one  another,  and 
the  constant  tendency  of  tho  different  parts  of  the  kingdom  to 
set  up  as  independent  states. 

§  2.  NATURAL  DIVISIONS  OF  THE  LAND. 

In  view  of  what  has  just  been  said  it  is  necessar}'  to  deal 
with  the  natural  divisions  of  land  in  mora  details.  The  ancient 
kingdom  of  Champa  may,  from  this  point  of  view,  b3  divided 


ANCIENT  HISTORY  OF  CHAMPA  5 

into  five  parts.     Starting  from  the   south,    we   may  enumerate 
them  as  follows : — 

I.  The     southernmost      section        comprises     the      dis- 
trict of  Binh    Thuan,    between    Cape    Ba-ke,    which   separates 
Annam    from  French    Cochin  China,  and  Cape  Padaran.     The 
spurs   of   hills    reach   the    sea    at   Cape    Kega   dominated    by 
mount  Ta-cu,  about  550  yards  high.     The  country,  full  of  sands 
and    dunes,  is   thinly  peopled,    the    only    exception    being   the 
three    ports   of    Phantiet,  Phanri    and    Duong,    at  the    mouths 
of   small  rivers,    and  settlements  in  their  immediate  neighbour- 
hood.    The    plain  in   the  interior   is  now   almost    deserted  but 
appears  to  have  been  rich  and  prosperous  in  the  past. 

II.  The   second    section,    extending  from    Cape    Padaran 
to    Cape    Varolla,    comprises    the    district   of   Khan    Hoa.     It 
consists    of  three    valleys  easily   accessible    from    one    another. 
It  is  separated  from  the  preceding  section  by  hill  ranges   which 
abruptly  descend  to    the    sea,    but   the  valley  of  Ca  Na  offers  a 
passable  route  between  the  two. 

The  country  is  full  of  mountains  but  there  are  five  valleys 
and  bays.  Three  of  th^se  valleys  are  most  important,  those  of 
Phanrang,  immediately  after  Cape  Padaran,  Nha  Trang.  a  little 
to  th^  north,  and  lastly  Ninh  Hoa.  Phanrang,  the  ancient 
P«,n,duran(ja  in  still  full  of  old  monuments.  Nha  Trang,  the 
ancient  Kauthara  was  famous  for  the  Temple  of  Po  Nayar 
which  contains  a  large  numbar  of  inscriptions  of  ancient  times. 

III.  The  third  section  extends  from  Cape  Varella  to  Sahoi 
Point.     It  contains  two  distinct  mountain  ranges  with  two  val- 
leys watered  by  the  rivers  Song  Ba  or  Song  Da  Rang  and  Song 
Lai  Giang,  and  the  rich  extensive    plain  of  Binh  Dinh  b3tweeii 
the  two.     Long  chains  of  mountains   separate  this  section  from 
th'}  preceding.     Th^re  are  only  two  routes,  one  across  th^  peak 
of  Da  Bia  (770  Yds  high),  and  the   othor  through   an   unheal- 


6  THE  LAND 

thy   marshy   valley,   both   leading  to   ihe   valley  of  Song  Da 
Rang. 

The  plain  of  Binh  Dinh  is  the  most  extensive  in  Annam 
and  contains  many  ruins  of  ancient  times.  Not  far  from  the 
present  fort  of  Bin  Dinh  which  was  built  in  the  18th.  century 
are  to  be  found  the  ruins  of  the  old  fort  of  Caban — the  old 

capital  city  of  Vijaya,  for  a  long  time  the  capital  of  the  ancient 
kingdom. 

This  section  corresponds  to  the  modern  districts  of  Phu 
Yen  and  Binh  Dinh. 

IV.  The  fourth    section    comprises   the    modern  districts 
of  Quang  Ngai   and    Quatig  Nam,  extending  from  Point  Sahoi 
to  the  spur  of  hill   called  '  Col  des  Nuages '  (  The   cloudy  Peak  ) 
on  the  coast.     All  along  the   coast   line   there  are  interminable 
dunes    and    equally   interminable    lagunes.     Quang  Ngai    con- 
tains a    rich   plain    watered   by  two  rivers  Soug  Tra  Kuc  and 
Song  Tra  Bong.     The  Song,  the  Great  River,  which  takes  vari- 
ous names,  with  a   number  of  affluents  water  the  plain  of  Quang 
Nam  and  fall  in  several  chan.iels  to  the  sea  forming  a  large  but 
shallow  estuary.     The  important  port  of    Faifo  on  thin  estuary 
was  once  the  principal  port  of  ths  ancient  kingdom  of  Champa. 
On  one  of  the  arms  of  this  Great  River  is  the  Marble  rock  con- 
taining Buddhist  caves. 

Th3  province  contains  innumerable  vestiges  of  antiquity. 
It  was  the  ancient  kingdom  of  Amaravatl.  There  are  ruins  of 
many  famous  towns  of  old,  tho  most  notable  bsing  Tra  Kieu, 
the  ancient  Champa- nagari,  the  capital  of  Champa,  and  Dong 
Duong,  the  ancient  Lidrapura.  There  are  besides  ruins  of  a 
group  of  fine  temples  at  My  son  which  have  yielded  quite  a 
larg?  number  of  epigraphic  records. 

V.  Tlio    fifth  section    extending  from   "  Col  des  Nuagos  " 
to   Hoan    Sonh    Mountains    comprises   the    three   districts   of 
Thua  Thien,    Quang   Tri    and    Quang   Binh.     The    dunes  and 


ANCIENT  HISTORY  OF  CHAMPA  7 

the  lagunes  along  the  sea-coast  form  its  characteristic  feature. 
Each  of  the  three  districts  is  watered  by  a  large  river.  The 
river  Song  Gianh  in  Quang  Binh  is  one  of  the  largest  in 
Annam,  and  a  few  miles  further  north  is  the  Cape  Bung  Chua, 
the  northernmost  point  of  the  ancient  kingdom  of  Champa, 
the  Hoaii  Sonh  Mountains  forming  the  frontier  between  it 
and  the  Annamite  provinces  to  the  north. 

This  region  was  thoroughly  devastated  by  the  long-drawn 
struggles  between  the  Chains  and  the  Annamites  and  by  the 
systematic  pillage  of  the  latter  when  they  conquered  it.  As 
a  result  only  a  few  vestiges  of  antiquity  remain  on  the 
ground.  It  contains  the  modern  capital  of  the  province  viz., 
Hue,  and  near  it  the  ruins  of  Kiu-Siou  the  old  stronghold 
of  Champa.1 

§  3.     MODERN  GEOGRAPHICAL  DIVISIONS. 

Annam  is  now  divided  into  twelve  districts.  Starting 
from  the  north  immediately  south  of  Tonkin,  these  may  bs 
enumerated  as  follows  : — 

(1)  Than  Hoa 

(2)  Nghe  An 

(3)  Ha  Tinh 

(4)  Quang  Binh 

(5)  Quang  Tri 

(6)  Thua  Thien  (Quong  Du'c) 

(7)  Quang  Nam 

(8)  Quang  Ngai 

(9)  Binh  Dinh  (Qui-nhom) 

(10)  Phu  Yen 

(11)  Khan  Hoa  (Nha  Trang) 

(12)  Binh  Thuan 

1.  g  1  and  g  2  are  mainly  based  on  4*  inventaire  Descriptif 
des  Monuments  Cams  de  1'  Annam"  by  H.  Parmentier,  V01,  I 
Chapter  I. 


8  THE  LAND 

§  4.  THE  CLIMATE  AND  POPULATION. 

The  climate  varies  according  to  Latitude  and  altitude, 
the  heat  ranging  between  50°  and  100°  F.  There  are 
only  two  seasons,  Summer  and  Monsoon.  Summer  com- 
mences in  February  or  March  and  ends  in  August.  The 
monsoon  breaks  out  in  September  and  continues  till  February. 
The  climate  is,  generally  speaking,  unhealthy  and  favours 
diseases  like  fever  and  dysentery. 

The  population  of  the  country  was  never  very  largo.  Judg- 
ing on  the  basis  of  the  present  population,  the  kingdom  of 
Champa,  at  its  largest  extent,  may  be  regarded  as  having 
contained  about  two  and  a  half  millions  of  people. 

§  5.  THE  SOIL  AND  ITS  PRODUCTS.1 

Nearly  throughout  the  country  the  territory  between 
the  mountains  and  the  sea  contains  rich  alluvial  plains  with 
clayey  subsoil.  On  the  high  plateau  the  soil  is  sandy.  The 
mountains,  covered  with  rich  forests,  contain  large  layers 

of   clayey,    sometimes   also  ferrugineous,    soil   which   is   very 
fertile. 

The  most  important  product  is  rice  which  not  only 
grows  on  low  or  marshy  plains,  but  also  on  high  grounds 
and  even  on  mountains.  Among  other  products  of  the  soil 
may  be  mentioned  the  sugarcane,  mulberry,  pepper,  betel, 
cotton,  tobacco,  maize,  millet,  sesame,  caster-oil  plant,  indigo, 
saffron,  lac,  turmeric,  different  kinds  of  potatoes,  sago,  beans, 
pea,  egg-plant,  cucumber,  hemp,  fan-palm. 

Among  the  fruit-trees,  the  most  important  are  banana, 
eocoanut,  mango,  betel-nut,  date-palms,  jack  tree  and  apple. 
Among  other  fruits  may  be  mentioned  mangosteen,  guava, 
tamarind,  orange,  lemon,  pomegranate,  papaw,  pine-apple  and 
Lichi. 

1.     §4— §G  are  mainly  based  on  "Bouillevaux— L'Annam  ek  le 
Cambodge  "   PP.  449  ff. 


ANCIENT  HISTORY  OF  CHAMPA  9 

Among  watery  plants  may  be  mentioned  lotus,  water- 
lily  and  a  kind  of  palms  whose  leaves  were  used  in  making 
straw  hats. 

The  forest  contained  a  rich  variety  of  important  and 
valuable  trees  of  perfume  such  as  sandal,  camphor, 
clove,  frankincense  and  others.  Cardarnum  was  found  with 
great  difficulty,  but  valued  at  its  weight  in  gold.  Ther? 
were  ebony  and  other  trees  producing  good  timber,  and 
bamboo  was  found  in  great  abundanc? 

The  mountains  are  generally  composed  of  granite  rocks. 
They  contain  numerous  minerals.  The  hills  in  Quang  Nam 
and  Thua  Thieu  contain  abundant  zinc  and  copper,  the 
latter  being  also  found  in  Phu  Yen.  Silver  exists  in  Thua 
Thien  and  Phu  Yen  while  gold  dust  is  found  in  Quang  Nam 
and  oth'^r  places.  Mineral  oils  ara  found  nearly  ail  over  the 
country. 

Gold  was  obtained  in  larg^  quantities  and  the  Chinese 
texts  of  old  refer  to  '  Mountains  of  gold  '.  The  soil  abounded 
in  precious  stones  of  various  kinds  and  we  hear  frequently 
of  lapLs-la/xuli  and  amber  being  sent  as  presents  or  tributes 
by  the  king  of  Champa. 

§  6.     THE  FAUNA. 

The     more     important     domesticated     animals     are     the 

elephants,    the  buffalo,    the    horse,    the    ox,  the    boar,  and    tha 
goat. 

Among  the  birds  may  h*  mentioned  the  duck,  the  pigeon, 
and  fowls  of  various  kinds.  The  goose  and  the  rabbit  are  rarely 

£  1 

tound. 

The  mountains  and  forests  of  Annam  also  abound  in 
wild  animals,  such  as  the  elephants,  buffalo,  wild  boar, 
ferocious  bull,  and  another  animal  called  Jin  (midway  between 
buffalo  and  bull)  which  is  very  ferocious.  There  are  also  tiger, 
rhinoceros,  wild  goats,  and  deer  in  large  numbers. 
there  are  monkeys  and  hares. 


10  THE  LAND 

The  more  important  aquatic  birds  were  rose-coloured 
flamingo,  stork,  pelican,  heron,  crane,  ibis,  teal,  and  water- 
fowls. 

Among  other  birds  may  be  mentioned  peacock,  pheasant, 
swallow,  parrots,  quail,  crow,  small  eagles,  vulture,  and  wild- 
fowls. 

The  rivers  and  sea   abounded   in  fish   of  various   kinds 

and  tortoises.     There  were  besides  muther-of-pearl   and   sea- 
otter. 


11 

Chapter  II. 

THE  CHAMS  AND  THE  FOUNDATION 
OF  THE  KINGDOM  OF  CHAMPA. 

The  country  which  developed  later  into  th*  kingdom  of 
Champa  was  originally  inhabited  by  two  class?s  of  people, 
(l)the  Chains,  and  (2)  the  savages.  The  distinction  was 
mainly  a  cultural  one,  for  ethnographically  they  both  belonged 
to  the  sam^  Austronesiaiirac  \l  The  Chains  looked  down  upon 
ih"  savages  and  called  them  by  the  general  names  of  the 
MlecchaH  and  the  Kiratas,  in  addition  to  various  local  names, 
such  as  th"  Vrlas  of  Phanrang,  Randaiy  of  Nlia  Trang,  and 
the  Mada  of  Binh  Dinh. 

The  Chinese  historians  have  left  very  interesting  accounts 
of  tli?  physical  features  ami  the  manners  and  customs  of  tin 
Chains.  '  They  had  black  skin,  deep  sunken  eyes,  snub-nosas, 
and  woolly  hair.  Their  dress  consisted  of  a  piece  of  cotton 
cloth  which  covered  tlHr  body  from  \vaisb  to  the  feet.  Neither 
man  nor  women  put  on  any  oth?r  cloth  save  that  in  winter 
thay  usxl  a  kind  of  thick  rob*.  The,  ordinary  people  wjnt 
bar j- footed,  but  tlia  nobles  used  shoes  mad^  of  skin.  Both  tli3 
male  and  the  female  tied  th  »  hair  into  various  forms  of  knots 
and  p/rforatud  the  ears  for  putting  on  rings  or  oth'*r  ornaments. 
The  people  loved  cleanliness.  Th-»y  bathed  and  washed  several 
js  eveiy  day  and  rubbed  their  body  with  camphor  and  muse. 

(1)  As  usual  there  is  a  wide  divergence  of  views  in  this  respect, 
but  the  general  consensus  of  opinion  is  in  favour  of  the 
view  mentioned  above.  The  old  language  of  the  Chams, 
as  preserved  in  ancient  inscriptions,  which  by  the  way  does 
not  materially  differ  from  the  modern,  as  well  as  their  phy- 
sical features,  described  by  the  Chinese,  lend  support  to  this 

view.     Their  manners  and  customs  also  point  in  the  same 
direction. 


12  THE  CHAMS 

Their  clothes  werj  perfumed  with  the  vapour  of  a  largo  num- 
ber of  fragrant  woods.'  *  Lin-yi-ki,  a  Chin°so  text  composed 
about  the  close  of  the  5th  century  A.  D.,  describes  the  people 
of  Tan-eul  as  follows :  "  Th^  people  love  to  walk  bare-footed 
and  wear  large  ear-rings.  Although  the  boys  and  girls  havo 
untidy  naked  bodies,  th^y  do  not  consider  it  a  shame.  In 
summer  th^y  cover  their  body  with  earth  and  expose  it  to  the 
sun.  Naturally  their  skin  becomes  black.  For  a  long  time 
this  practice  has  been  a  general  one  and  black  is  regarded  as 
elegant."5* 

It  appears  that  the  population  consisted  of  some  Chinese 
elements,  though  th'^se  wer?  ultimately  absorbed  by  tha  Chains 
or  rather  the  Indianis?d  Chains.  For,  in  thri  same  Chines -> 
text,  Lin-yi-ki,  wo  mid  the  following  d  ascription  of  the  people 
of  Km-sou,  a  fortified  stronghold  of  Champa,  about  70  miles 
from  the  capital. 

"The  inhabitants  cbsc^iided  from  the  Chinese  exiles  (255- 
20G  B.  C. )  have  been  corrupted  by  coming  into  contact  with 
the  indigenous  elements,  and  the  ancient  manners  and  customs 
of  Je-nan  have  been  completely  transformed."3 

Very  little  is  known  of  th.>  early  history  of  tin  Chains. 
The  Annamites  have  preserved,  in  their  Annals  some  legends 

about  it,  but  they  are  of  little  historical  value.  One  of  th°m 
runs  as  follows  : — 

(1)  This  description  is  collected  by  Maspero  from    tho  accou- 
nts of  several  Chinese  authors,  belonging:  to  different  pe- 
riods     (Touug  Pao.  1910  p.    174).     But   as  all  these  Chi- 
nese writers  belonged  to   a   period    when    the   Chams  had 
come  under  the    influence  of   the  Indian   colonists,    it  is 

difficult  to  decide  how  for  the  manners  and  customs  des- 
cribed by  them  were  original  or  due  to  the  Indian  influ- 
ence. 

(2)  B.  E.  F.  vol.  IV,  No.  9,  p.  15. 

(3)  Ibid,  p.  13. 


ANCIENT  HISTORY  OF  CHAMPA  13 

"  In  ancient  times  there  was  a  kingdom,  beyond  th^ 
frontiers  of  Annam,  called  Dieu-nghiem.  The  king  of  this 
country  was  called  the  king  of  demons  or  Da£anana  (having 
ten  face*).  To  the  north  of  this  kingdom  was  the  country 
of  Ho  Ton  Tinh  whose  king  was  Da^aratha.  The  son  of 
Dafiaratlia  called  Chung-tu  had  a  beautiful  wife.  King 
Das.lnana,  being  enamoured  of  h°r  beauty,  conquered  the 
country  of  Ho  Ton  Tinh  and  brought  away  the  princess. 
Prince  Chung-tu,  however,  gathered  a  troop  of  Monkeys  who 
bridged  the  oc  jan  with  mountains,  and  brought  back  his 
wife  after  defeating  and  killing  Das&nana.  " 

After  describing  the  above  story  the  Annainite  Annals 
conclud  *  :  "  The  Chams  are  the  descendants  of  the  nation 
called  Ho  Ton  Tinh.  "  The  story  is,  on  the  face  of  it,  simply 
a  localisation  of  the  events  of  Ramayuna  in  Champa,  and 
no  historical  conclusion  can  bj  drawn  from  it. 

Tin  earliest  reliable  information  about  the  Chams  is 
obtained  from  the  Chinese  sources.  But  in  order  to  under- 
stand properly  the  relations  between  the  two  nations  we 
must  go  back  a  little  to  the  past  history. 

In  tlr-  middle  of  the  third  century  before  Christ  China 
was  divid  -d  into  a  large  number  of  small  kingdoms.  To  the 
south  and  south-east  of  it,  beyond  the  Nanling  mountains, 
lived  a  large  number  of  independent  tribes  who  were  generally 
d'vsignat"d  as  Yue,  and  who  occupied  not  only  Tonkin  and 
the  northern  portion  of  Annam  as  far  as  Quang  Nam,  but 
also  tha  present  Chinese  districts  named  Kouang-Si,  Kouang- 
Tong,  Fou-kien  and  Tcho-kiang  (only  the  southern  half). 

In  221  B.C.  Che-houang-ti,  of  the  Tain  Dynasty  (225 
B.  C.-206  B.C.)  brought  the  whole  of  China  under  his  control 
and  established  a  united  empire.  After  having  properly  orga- 
nised the  administration  of  his  vast  territories  he  turned  his 


14  THE  CHAMS 

attention  to  the  conquest  of  the  Yue  tribes.  By  214  B.C.1  the 
vast  territories  were  conquered  and  divided  for  the  purpose 
of  administration  into  several  provinces.  The  whole  of  Tonkin 
and  northern  Anriani  was  included  in  the  province  of  Siang, 
while  the  rest  was  divided  into  three  other  provinces.  After 
the  death  of  Che-houang-ti  in  210  B.C.  anarchy  arid  con- 
fusion prevailed  in  China,  taking  advantage  of  which  the 
governor  of  on?  of  these  three  provinces  established  an  inde- 
pendent kingdom  called  Nan-yue.  It  had  its  caj  vital  at  Canton 
and  comprised  the  modern  Chinese  districts  of  Kouang-si  and 
Kouang-Tong.  The  province  of  Siang  was  soon  conquered 
by  the  king  of  Nan-yue  and  was  divided  for  administrative 
purposes  into  two  provinces  of  Kiao-tche  (Tonkin)  and  Kieou- 
tchen  (the  region  of  Than  Hoa  and  the  Chinese  territory 
in  Annam)  with  capitals  respectively  at  Hanoi  and  Than-hoa. 

In  the  meantime  the  Han  Dynasty  was  established  in 
China.  In  ths  year  196  B.C.  the  Han  Emperors  officially 
recognised  the  kingdom  of  Nan-yue  and  its  king  agreed  to 
rule  as  a  vassal  king.  In  the  y^ar  183  B.C.,  however,  ID 
revolted  and  assumed  the  title  of  the  Emperor  of  Nan-yne. 
He  died  in  137  B.  C.  and  was  succeeded  by  feeble  rulers. 
The  Han  Emperor  s^iit  a  military  expedition  against  tlvj 
kingdom  in  112  B.  C.  and  it  was  wholly  conquered  in  a  y^ar. 

The  Han  Emperors  made  a  nnw  arrangnnent  of  adminis- 
trative units.  Th°  territories  comprising  To:ikin  and  all 
the  southern  conquests  in  Annam  which  were  included  in  the? 
province  of  Siang  under  the  Tsin  Emperors,  and  out  of 
which  two  provinces  (Kiao-tche,  and  Kieou-tchen)  were  mad.3 
by  the  king  oi  Nan-yue,  were  now  divided  into  three  pro- 

(1)  Maspero  wrongly  puts  the  events  at  3  B.  C  t  [T'oung  Pao 
1910,  p.  322]  probably  a  mistake  for  II I  B.C.,  but  even 
this  dato  is  not  that  of  the  original  conquest  but  of  the 
later  conquest  by  the  Hans. 


ANCIENT  HISTORY  OF  CHAMPA  15, 

vinces  viz.,  Kiao-tehe,  Kieou-tchen  and  Je-nan.  In  other 
words,  Je-nan  corresponded  to  the  southern  districts  of  Siang1. 
Je-nan  was  divided  into  five  districts,  the  two  southern- 
most of  which  had  their  head-quarters  at  Siang-lin  and  Si- 
Kuan. 

The  question  of  the  exact  limits  of  Je-Nan  has  long 
perplexed  the  scholars.  But  it  may  now  be  regarded  as 
having  b^en  fixed  with  a  fair  degree  of  certainty.  Pelliot 
has  shown  from  a  passage  in  Tsin  Chou  that  the  northern 
boundary  of  Je-nau  was  the  Heng-Chan,  now  called  Hoan- 
Sonh  mountain,  a  chain  which  advaricjs  towards  the  sea  b,3tween 
Ha  Tinh  and  Quang  Binli.2  As  to  the  southern  boundary, 
M.  Aurouaseau  lias  draw:i  attention  to  a  passage  in 
Heou  Haa  Chou  according  to  which  the  two  provinces  of 
Kieou-tchen  and  Je-nan  were  situated  respectively  at  a  dis- 
tance of  11,580  and  13,400  U  from  Lo  Yang.  It  would 
follow,  therefore,  that  Je-nau  was  nearly  1820  li  to  the  south 
of  Kieou-tchen.  As  this  latter  has  been  definitey  identified 
with  Tha-i-hoa,  it  follows  that  Je-nan  extended  at  least  250 
miles  further  south  ;  i:«i  oth?r  words  it  must  have  extended 
beyond  the  province  of  BInh  Dinh  in  the  south.  This  is 
corroborated  by  an  Annamite  Geographical  text  which  fixes 
the  southern  boundary  of  Je-Nan  at  the  mountain  chain 
which  terminates  in  cape  Varella.  Thus  the  ancient  Je-Nan 
may  be  regarded  as  that  part  of  modern  Annain  which  lies 
between  the  Porte  d'  Annam  and  Cape  Varella.8 

(1.)  This  rapid  survey  of  the  relations  between  China  and  An- 
nam is  based  on  the  admirable  article  of  L.  Aurousseau 
(B.  E.  F.  Vol.  XXIIf,  pp.  137  ff.,  cf.  specially  pp.  152  ff, 
216  ff,  223  ff.  232  ff.  and  2G3  ff  ) 

(2  )     B.  E.  P.  Vol.  IV,  p.  190 

(3.)     Ibid  Vol.  XIV,  No  9,  p,  24. 


16  THE  CHAMS 

We  thus  find  that  since  214  B.  C.,  the  whole  of  Tonkin, 
and  Annam  as  far  as  Cape  Varella,  passed  under  the  supre- 
macy of  the  Chinesa.  The  people  who  lived  in  Tonkin 
and  northern  Annam  were  undoubtedly  the  Annamites  who 
were  destined  to  rise  to  great  power  in  a  later  period  and 
give  their  name  to  the  southern  part  of  the  Chinese  posse- 
ssions. They  b3longed  ethnographically  to  the  vast  Yue  race 
that  occupied  the  territory  south  of  Nan-ling  which  was  first 
conquered  by  the  Tsin  Emperor  Che-houang-ti  between  221 
and  214  B.C.  A  large  part  of  this  Yuo  race  was  ultimately 
absorbed  by  the  Chines^,  but  those  of  Tonkin  and  northern 
Annam  retained  their  individuality,  and,  after  canturies  of 
Chinese  subjugation,  ultimately  formed  themselves  into  a 
powerful  nation,  as  we  shall  S3e  later  on.  The  Annamites, 
however,  did  not  as  yet  extend  beyond  the  "Col  d?  Nuages" 
in  the  district  of  Quang  Nam.  To  the  south  of  it  lived 
the  indigenous  savage  population.  But  already  in  the  first 
century  A.  D.  we  find  a  new  element,  the  Chams,  firmly 
established  in  sufficiently  large  numbor  as  far  north  as 
Quang  Nam.  At  what  date  th  >  Chains  pushed  so  far  north 
as  Quang  Nam  wo  are  unabl  •  to  say,  but  wi*  shall  not 
probably  be  far  wrong,  if  we  hold  that  at  tlv*  timo  when  the 
Han  Emperor  had  divided  th:-*  vast  territories  between  the 
frontier  of  Kouang-Si  and  capo*  Varella  into  th^  thrae  pro- 
vinces of  Kiao-tche,  Kieou-tchrm  and  Jo-Nan,  tin  first  two 
were  peopled  by  the  Annamites  and  the  third  by  the  Chams. 
The  primitive  savages  of  Tonkin  a:id  Annam,  pushed  by 
the  Aunamites  from  the  north  and  the  Chams  from  the  south, 
were  gradually  moving  towards  the  high  mountains  as  th3ir 
last  refuge. 

To   the  south    of  cape    Varalla,    in  the    districts  of   Khan 
Hoa   and    Binh    Thuan,   livid   a  small   group  of   ind3p3ml3nt 


ANCIENT  HISTORY  OF  CHAMPA  17 

Chains  who  constantly  harassed  the  southern  frontier  of 
the  Chinese  possessions.  They  must  have  been  encouraged 

in   their  incursions  by  the  tacit  sympathy   of  the  population • 

their  own  kinsmen — who  were  placed  under  the  yoke  of  the 
Chinese.  As  we  shall  see  later  on,  the  headquarters  of  the 
southernmost  Chinese  district  were  placed  in  Quang  Nam. 
The  Chinese  control  over  the  districts  of  Quang  Ngai,  Binh 
D'mh  and  Phu  Yen  were  probably  moro  nominal  than  real, 
and  the  country,  being  full  of  narrow  valleys  and  thick 
impenetrable  jungles,  tempted  the  Chains  to  plunder  and 
devastate  the  Chinese  possessions.  The  Chines3  historians 
have  described  those  Chains  as  savages  who  were  ignorant  of 
the  art  of  cultivation  and  lived  upon  hunting  alone.  They 
frequently  invaded  the  residences  of  the  Chinese  officials 
and  plunder,  murder  and  devastation  accompanied  these 
raids.  As  soon,  however,  as  th?  Chinas0  troops  carne  to 
chastise  them  they  fled  and  took  shelter  in  the  impenetrable 
for3sts. 

The  Cham  incursions  sometimes  took  a  fairly  serious 
turn.  We  learn  from  the  Chinese  history  that  in  the  year 
137  A.  D.,  about  10,000  Kin-lien,  a  barbarous  trib3  from 
b?yonl  the  frontier  of  their  territories,  attacked  their 
southernmost  districts,  d^stroy^d  the  Chines ;  forts  and 
ravaged  tho  whob  country.  Th?  governor  Fan- Yen  raised 
ton  thousand  soldiers,  but  th\y  were  unwilling  to 
und  ^rtake  such  a  distant  expedition  and  broke  into  revolt. 
Taking  advantage  of  this  respite,  the  Kiu-lien  pushed  their 
conquests  further  north,  defeat  3d  tli3  Chinese  troops  that 
opposed  tliam,  and  occupied  Romrt<  of  the  Chinese  districts. 
The  Chinos3  emperor  was  inclined  to  ssnd  a  military 
expedition  against  th3  intruders,  but  on3  of  his  ministers 
pointed  out  tho  futility  of  such  a  distant  expedition,  and 
advised  his  royal  master  to  rely  upon  diplomacy.  Accord- 


18  THE  CHAMS 

ingly  Tchou  Leang  was  sent  to  treat  with  them  and  the 
Kiu-lien  were  induced  to  evacuate  the  conquered  territory 
in  138  A.  D.  There  is  no  doubt  that  the  Kiu-lien  denoted  the 
Chams1  who  thus  seem  to  have  possessed  great  military  skill 
and  organisation,  as  early  as  the  second  century  A.  D. 

But  the  death-blow  to  the  Chinese  authority  came  from 
within.  The  Cham  inhabitants  of  Siang-lin  were  particularly 
turbulent  and  now  and  then  broke  into  open  rebellion.  In 
100  A.  D.  nearly  2000  of  them  revolted  and  attacked  the  Chi- 
nese possessions  in  the  north.  They  killed  many  officials  and 
destroyed  many  villages,  but  retraced  th'Mr  stops  as  soon  as 
the  Chinese  forces  arrived.  In  course  of  time  they  grew  bolder, 
and,  about  192  A.  D.,  taking  advantage  of  the  troubles  of  the 
Han  dynasty,  a  native  of  Siang-lin,  nam-d  Lion,  son  of  Kong 
tsa'o,  and  belonging  to  the  family  called  Kiu,  killed  the  officer 
in-charge  of  the  city  and  proclaimed  himself  king  in  Lin-yi. 
As  the  term  Lin-yi  has  been  used  by  the  Chinese  throughout 
in  later  periods  to  denote  the  kingdom  of  Champa,  we  may 
trace  in  the  successful  revolt  of  Kiu  Lien  the  foundation  of  that 
kingdom,  at  first  in  Siang-lin  but  ultimately  cbstined  to  cover 
nearly  the  whole  of  Annam,  south  of  Tonkin.3 

1.  Jbid  p.  28. 

2.  Maspero  doubtfully  accepted  the  hypothesis  tli.it  the  king- 
dom of  Kiu  Lien  is  that  of  Champa,  but  M.  Aurousseau  has 
quoted    definite  evidence   on  this  point   from  Chinese  text* 
[B.  E.  F.  vol.  XIV,  No  9,  pp.  26-27]. 

As  to  the  origin  of  the  name  Liii-yi,  M.  Aurousseau  sug- 
gests that  the  Cham  kingdom  having  been  originally  esta- 
blished in  Siang-lin,  the  Chinese  called  it  Lin-yi  ie.  capi- 
tal Lin  [of  Siang].  "Lin-yi"  which  was  thus  the  first  Chi- 
nese name  of  the  first  Cham  capital  was  ultimately  extend- 
ed by  a  natural  process  to  denote  the  whole  of  the  ancient 
kingdom  of  'Jkarnpa  [Ibid], 


ANCIENT  HISTORY  OF  CHAMPA  19 

The  identification  of  the  city  of  Lin-yi  (Siang-lin)  has 
long  baffled  the  scholars.  But  M.  Auroussean  seems  to  have 
successfully  demonstrated  that  Siang-lin  is  now  represented  by 
Tra-kieu,  a  little  to  the  south  of  Quang  Nam.1  It  would  thus 
appear  that  the  first  Cham  kingdom  was  established  in  Qnang- 
Nam  and  this  explains  the  presence  of  two  such  magnificent 
groups  of  temples  at  Myson  and  Dong-Duong  in  the  neigh- 
bourhood. 

We  find  a  beautiful  description  of  the  topography  of  Cha- 
mpa in  a  Chinese  text  called  Chouei  King  Tchou  composed  in 
527  A.  ]). 

'  Th  i  city  was  about  40  li  (about  GJ  miles)  from  th"  sea-co- 
ast  a;id  was  at  a  distance  of  2,500  li  (about  400  miles)  from 
tin  tcJieou  of  Kouang.  At  the  south-west  angle  of  th"  ramparts 
of  th.*  city  Wfiv  high  mountains  and  a  long  chain  of  hills 
which  served  as  a  natural  embankment.  Quite  close  to  th-% 
north  o?  th  i  hills  flowed  a  river.  To  the  south  of  the  hills, 
at  a  little  distance  was  another  river  which  joined  the  former 
to  the  east  of  the,  city. 

'  Tin?  city  was  surrounded  by  a  wall  about  a  mile  and 
a  half  in  circumference.  On  a  brick  wall  about  20  feet 
hiirh  was  raised  a  second  brick  wall  of  half  that  height, 
pierced  by  square  loop-hoi  \s.  On  the  walls  were  placed 
wooden  boards  supporting  many-storied  pavillions,  on  tho 
roof  of  which  again  arose  towers  varying  in  height  from 
40  to  70  feet.  The  first  impression  that  these  structures 
gave  was  that  of  an  owl,  which,  with  its  tail  turned  towards 
the  wind  and  touching  the  mountains  and  the  clouds,  was 
looking  towards  the  water,  but  would  soon,  by  a  leisurely 
flight,  asc  md  to  the  highest  peak  of  the  mountains.  The 
architecture  was  admiral)!-.'  but  showed  lack  of  skill. 

1.     B.  E.  F.  vol.  XIV.  No.  9,  p.  '23  ff. 


20  THE  CHAMS 

'  There  were  four  gates  in  the  walls.  The  main  gate 
was  on  the  east.  It  opened  near  two  islands  in  the  river 
Houai.  The  western  gate  opened  on  a  double  ditch  which 
turned  to  the  north  and  reached  a  hill  The  southern  gate  like- 
wise opened  on  a  double  ditch.  The  northern  gate  opened 
on  the  river  Houai  but  the  route  was  closed. 

'Within  the  walls  were  a  small  enclosure,  assembly  rooms 
and  brick  palaces  the  walls  of  which  had  no  opening  to  the 
south. 

4  There  was  a  palac^,  opening  to  the  east,  of  which  the 
loose  pieces  supporting  the  rafter  looked  like  the  tail  of  an 
owl.  The  gates  were  sculptured  in  open-work  and  painted 
in  blue,  the  passages  were  coated  with  red  varnish  and  the 
rafters  were  adorned  with  stone.  There  were  other  rafters, 
rectangular  or  round,  all  being  carved  in  old  style.  On  the 
pavillions  and  the  palaces  were  columns  rising  to  a  height  of 
15  feet  above  the  ramparts.  The  walls  were  besmeared 
with  cowdung  which  gave  them  a  green  and  brilliant  look. 
There  were  eight  temples  of  varying  degrees  of  importance, 
and  also  temples  for  worshipping  the  spirits.  The  storey ed 
terraces  and  the  belvederes  looked  like  Buddhist  monuments.1 

M.  Aurousseau  has  tried  to  trac^  from  the  existing  ruins 
at  Tra  Kieu  som 3  features  of  the  city  as  described  in  the 
above  extract.8 


1.     Ibid  pp.  21-23. 


Chapter  III. 
EARLY  HINDU  DYNASTIES. 

The  successful  raids  into  the  Chinese  territory  and  the 
establishment  of  a  powerful  kingdom  testify  to  the  growth  of 
a  new  spirit  in  the  Chams  towards  the  second  century  A.  D. 
This  is  easily  explained  byepigraphic  records.  The  Vo-Chanh 
Bock  Inscription  ( No.  1 )  refers  to  the  royal  family  of  £ri 
Mara,  and  its  royal  author  is  styled  as  the  "  delight  of  the 
family  of  $rl  Mara ".  The  inscription  is  not  dated,  but  may 
be  referred,  on  palaeographic  grounds,  to  the  second  or  third 
century  A.  D.  Thus  a  Hindu  or  Hinduised  dynasty  was  foun- 
ded by  Sri  Mara  in  the  second  century  A.  D.,  and  it  was  ruling 
over  the  region,  later  known  as  Kauthara,  about  the  second  or 
third  century  A.  D. 

The  coincidence  in  date  makes  it  almost  certain  that  the 
regeneration  of  the  Cham  power  in  the  second  century  A.  D. 
was  due  to  the  introduction  of  anew  element  in  her  politics,  Viz. 
the  Indian  colonists. 

From  this  time  forward  until  the  conquest  of  the  country 
by  the  Annamites  in  the  15th.  century  A.  D.  the  Chams,  as 
such,  never  played  any  distinctive  part  in  the  political  history 
of  the  country.  They  cheerfully  submitted  to  their  foreign 
masters  and  adopted  their  manners,  customs,  language  and 
religion.  They  were  politically  merged  in  the  Indian  elements 
and  there  was  a  complete  cultural  fusion  between  the  two  races. 

The  Indians  must  have  been  acquaint3d  with  Champa 
by  way  of  trade  and  commerce,  long  before  they  established 
thoir  political  supremacy  in  that  region.  The  general  ques- 
tion about  the  nature  and  antiquity  of  Indian  colonisation 
in  the  Far  East  will  be  fully  discussed  elsewhere.  Hare  we 
may  confine  ourselves  to  the  traditions  which  the  later  Hindu 
kings  of  Champa  preserved  about  their  origin.  Th?  Dong 


22  THE  HINDU  DYNASTY 

Duong  (No.  31)  Stelae  Inscription  of  Indravarman  II.,  dated  797 
fSaka,  describes  how  Uroja,  apparently  the  first  king,  was  sent  to 
the  earth  by  &va  himself.  Three  other  inscriptions  (Nos. 
22,  29  A,  and  71)  refer  to  a  king  Vicitra-Sagara  who  flouri- 
shed in  the  year  5911  of  the  Dvapara  age  or  about  1,779,357 
B.  C.  Uroja  is  evidently  a  mythical  conception  and  Vicitra- 
Sagara,  too,  belongs  to  the  same  category. 

The  first  historical  Hindu  King,  so  far  known,  is,  how- 
ever, £rl  Mara  who,  as  we  have  seen  above,  established  a 
dynasty  about  the  second  C3ntury  A.D.  Maspero  has  proposed 
to  identify  this  Sri-Mara  with  the  Kiu  Lien  of  the  Chinese  his- 
tory referred  to  above.  This  is  probable,  but  thero  is  as  yet  no 
evidence  in  support  of  it. 

Nothing  is  known  about  th?  early  Hindu  kings  of 
Champa,  but  the  troublesome  events  in  China  which  brought 
about  the  downfall  of  the  imperial  Han  dynasty  in  220 
A.  D.  must  have  offered  them  a  splendid  opportunity  to  extend 
and  consolidate  their  kingdom.  The  dismemberment  of  the 
Chinese  empire  into  three  parts  ( 220-265  A.D. )  emboldened 
them  to  cross  the  frontier  and  carry  their  raids  far  into  the 
Chinese  territory.  Some  time  between  220  and  230  A.D. 
the  king  of  Champa  sent  a  diplomatic  mission  to  the  Gover- 
nor of  Kiac-Tche  on  th3  invitation  of  the  latter;  neverthe- 
less, in  248  A.D.  the  Cham  army  made  a  naval  attack,  ravaged 
even  the  provincial  capital,  Kiao-tche  ( Hanoi )  with  several 
other  towns,  and  defeated  the  fleet  that  was  sent  against  them. 
At  last  a  treaty  was  concluded  by  which  the  district  of  K'iu- 

Sou  corresponding  to  Modern  Thua-Thien  was  ceded  to 
Champa1. 

1-  According  to  M.  Aurousseau  the  whole  of  Ciieou-ling  was 
ceded  to  Champa  (Ibid  p.  27),  but  Muspero  is  of  opinion 
that  only  the  the  |r>uthern  part  of  the  district,  including 
the  capital  K'iu-sou  was  ceded  to  the  Charas,  the  northern 


ANCIENT  HISTORY  OF  CHAMPA  23 

The  Chinese  history  has  preserved  the  names  of  several 
kings  of  this  period.  Each  of  these  names  begins  with  Fan, 
probably  corresponding  to  '  Varman ',  which  was  the 
epithet  of  every  Cham  king  in  later  times.1  King  Fan  Hiong 
who  succeeded  to  the  throne  of  Champa  sometime  between 
270  and  280  A.D.  was  probably  a  descendant  of  £rl  Mara  by 
the  female  line.  He  continued  the  policy  of  extending  the 
Cham  territory  to  the  north  at  the  cost  of  the  Chinese.  He 
allied  himself  with  the  king  of  Fou-Nan  ( in  Cambodia  )  for 
this  purpose,  and  continually  ravaged  the  Chinese  possessions 
in  Tonkin.  For  ten  years  th^  struggle  went  on,  and  the  Chines3 
were  reduced  to  great  straits.  At  last  peace  was  established 
in  280  A.D.,  probably  on  terms  unfavourable  to  the  Chinese. 

Faa-Yi,  the  son  of  Fan  Hiong,  succeeded  him  on  the 
throne.  He  had  a  long  and  peaceful  reign  and  devoted  hia 
energies  to  increasing  the  military  power  and  strengthening 
the  defensive  works  of  the  kingdom.  He  was  the  first  Cham 
king  to  send  an  embassy  to  the  Imperial  court  of  China 
(  284  A.D. ). 

Fan-Yi  died  in  336  A.D..2  On  his  death  the  throne  was 
usurped  by  his  commander-in-chief  Fan  Wen.  Wen  is  said 
to  have  been  originally  a  Chinese  slave  and  owed  his  fortune 
to  miracles.3  It  appears  that  he  enjoyed  the  complete  confi- 
dence of  his  royal  master,  and  taking  advantage  of  his  old  age 

part  still  remaining:  in  the  hands  of  the  Chinese;  this  por- 
tion of  Cheou-ling  together  with  Wou-lao  were  conquered 
by  Champa  in  the  time  of  Fan  Wen. 

B.  E.  F.  vol.  XVHL  No.  3,  pp.  24-25. 

1.  B.  E.  F.  vol.  IV,  p.  194. 

2.  According  to  some  authorities,  in  331  A.  D.,  (B.  E.  F.  vol. 
IV  p.  382,  fn  (5).  )• 

3.  cf.  the  story  as  given  in  B.  E.  F.  vol.  XIV,  No.  9,  p  17. 


24  THE  HINDU  DYNASTY 

induced  him  to  exile  one  of  his  two  sons.  The  other,  too,  fore- 
stalled his  fate,  and  left  the  kingdom.  Thus  when  the  king 
died,  the  legitimate  heirs  were  far  away.  But  Wen  found 
them  out  and  had  them  poisoned.  After  thus  removing  all 
possible  claimants,  he  ascended  the  throne  and  proclaimed 
himself  king  of  Champa. 

Wen  was  a  capable  ruler  and  soon  made  himself  the 
undisputed  master  of  the  whole  kingdom  by  defeating  the 
savage  tribes  who  formed  independent  states  within  the 
kingdom.  In  340  he  sent  an  envoy  to  the  Chinese  emperor 
with  a  request  that  the  Hoan  Sonh  mountains  should  be  recog- 
nized as  the  frontier  between  the  two  states.1  This  would  have 
meant  the  cession  of  the  fertile  province  of  Nhu't-Nam 
(corresponding  to  Thua  Thien,  Quang  Tri  and  QuangBinh) 
to  Champa  and  naturally  the  Chinese  emperor  refused  the 
request.  But  Wen  decided  to  take  by  fores  what  he  could 
not  gain  by  diplomacy.  The  people  of  Nhu't-Nam  were  muti- 
nous on  account  of  the  exactions  of  the  Chinese  governor. 
Taking  advantage  of  this  situation  Fan  Wen  led  an  expedi- 
tion in  347  A.D.,  and  conquered  Nhu't-Nam.  H  3  killed  the 
governor  of  the  district  and  made  an  offering  of  his  body  in 
an  expiatory  sacrifice.  The  Chinese  governor  made  great 
preparations  against  Wen,  but  the  latter  took  the  offensive 
and  captured  Cu'n  Due,  putting  to  death  a  large  number  of 
Chinese  soldiers  who  garrisoned  it  (348  A.D.).  In  349  he 
again  defeated  a  vast  Chinese  army ;  but  he  was  himself 
wounded  in  the  fight,  and  died  the  same  year.  Fan  Wen 
thus  carried  his  conquests  to  the  "  Porto  de  Annam  ",  and  the 
kingdom  of  Champa  now  exactly  corresponded  to  the 

old  Chinese  provinc3  of  Je-Nan,  and  reached  its  furthest 
limit  to  the  north. 

1.     Either  on    this  or  on    another  occasion    Fan  Wen  wrote  a 
letter  to  the  Chinese  emperor  in  Indian  characters. 


ANCIENT  HISTORY  OF  CHAMPA  25 

Wen  was  succeeded  by  his  son  Fan  Fo  (  349-80  A,  D. ). 
He  wanted  to  emulate  his  father's  exploits  and  laid  siege  to  the 
chief  town  of  the  Chinese  district  of  Cu'u-Chon.  He  was, 
however,  defeated  and  had  to  accept  a  disgraceful  treaty  in 
351.  But  within  a  short  time  he  again  renewed  hostilities. 
In  353  the  Chinese  sent  another  expedition  against  him  and 
reconquered  Nhut-Nam.  But  the  struggle  did  not  end  there. 
As  soon  as  the  Chinese  returned  to  thoir  country  the  Chains 
renewed  their  excursions.  At  last  the  Chinese  inflicted  a  seve- 
re defeat  upon  Fan  Fo  in  358  and  advanced  upto  the  very 
walls  of  the  city  of  Champa.  In  359  a  treaty  was  concluded 
by  which  tli3  district  of  Nhut  Nam,  as  far  as  the  Bay  of  On 
Gang,  was  ceded  to  the  Chinese.  Fan  Fo  faithfully  observed 
the  treaty  till  his  death  in  380,  and  sent  his  ambassadors  with 
tribute  to  the  Chinese  Emperor  in  37*2  and  again  in  377. 

Fan-Hou-ta,  the  son  of  Fan  Fo,  was  very  young  when  he 
ascended  the  throne  on  the  death  of  his  father  »n  380.  But 
aa  soon  as  he  came  to  ag3  he  revived  the  ambitious  project  of 
his  father.  The  whole  of  his  reign  was  an  almost  unceasing 
struggle  against  the  Chinese.  The  times  were  favourable  to 
him.  The  imperial  Tsin  dynasty  was  in  a  decadent  condi- 
tion, and  revolts  broke  out  throughout  the  Chinese  empire. 
So  Fan-Hou-ta  scored  some  successes  at  first.  He  not  only 
recovered  Nhut  Nam  but  carried  his  arms  even  further  to  ths 
north,  as  far  as  Than  Hoa.  But  in  413  A.  D.,  Tou  Houei-tou, 
the  Chinese  governor  of  Kiao-tche  (  Hanoi ),  arrived  at  Kieou- 
tchen  (Than-hoa)  and  defeated  Fan-Hou-ta  in  a  pitched  battle. 
Two  (or  one  according  to  some  version)  sons  of  the  latter  fell 
into  his  hands  and  wore  beheaded.  Tou-Houei-tou  then  laid 
siege  to  Than-hoa.  He  occupied  the  top  of  the  hills  overlook- 
ing the  city  and  barricaded  the  course  of  the  river  by  means 
of  hedges  of  trees.  Exciting  attacks  and  counter-attacks  took 
place  almost  under  the  ramparts  of  the  city,  and  the  Chinese 


26  THE  HINDU  DYNASTY 

governor  retreated,  after  killing  and  wounding  lots  of  enemies, 
but  without  apparently  being  able  to  take   the  city.1 

The  end  of  Fan-Hou-ta  is  not  known  with  certainty. 
There  is  no  doubt  that  he  was  a  great  general  and  increased 
the  power  and  prestige  of  his  kingdom  to  a  very  great  extant, 
after  the  late  reverses.  One  of  the  most  important  works  done 
by  him  was  the  fortification  of  the  city  of  Kiu-sou  which  the 
Chams  had  conquered  in  248  A.  D.  The  identification  of  the 
city  of  Kiu-sou  had  long  been  a  difficult  problem.  But  M. 
Aurousseau  is  probably  right  in  his  hypothesis  that  it  occupied 
the  site  which  is  now  covered  by  ruins  immediately  to  the 
south-east  of  Hue.  This  city  occupied  a  very  important  posi- 
tion from  the  point  of  view  of  military  strategy.  It  was  situa- 
ted between  two  rivers  which  mat  at  the  foot  of  its  ramparts,  and 
was  surrounded  by  high  hills  on  three  sides.  Situated  400  li 
(about  70  miles)  to  the  north  of  th^  capital,  it  command  3d  ths 
routs  which  every  Chines3  army  had  to  follow  in  an  expedi- 
tion against  Champa.  Fan-Hou-ta  fully  raalis3d  ths  impor- 
tance of  the  city  and  converted  it  into  one  of  the  strongest  cit- 
adols  in  his  kingdom.  For  obvious  reasons  the  citadol  of  Kiu- 
sou,  which  was  renamed  by  the  Chams  as  Si-Kiuan,  figures 
largely  in  the  Chinese  historical  texts.  These  give  a  very 
graphic  description  of  the  fortified  city.  The  ramparts  round 
the  city,  we  are  told,  measured  more  than  a  mile,  and  liad 
thirteen  gates.  The  plinth  of  these  remparts  was  made  of  a 
brick  course,  20  feet  deep.  Upon  this  was  raised  a  brick  wall 
10  feet  high,  pierced  by  square  loopholes.  Upon  the  bricks 
rested  five-storeyed  wooden  structures  supporting  high  towers 


1.  This  interesting  information  is  famished  by  Lia-yi-k  if 
a  text  composed  probably  towards  the  close  of  the  fifth 
century  A.  D. 

(B  E.  F.  vol.  XIV  No.9,  p.  14). 


ANCIENT  HISTORY  OF  CHAMPA  27 

on  their  roofs.  The  height  of  these  towers  varied  botween 
50  and  80  feet.  The  outer  walls  of  the  fortified  city  nearly 
touched  the  mountains  which  were  covered  with  thick  impene- 
trable forest.  On  account  of  its  military  strength  the  war- 
materials  of  the  kingdom  of  Champa  were  stored  in  this  city. 

Mappero  has  suggested  the  identification  of  Fan-Hou-ta 
with  king  Bhadravarman.  This  is  probable  but  not  certain. 
Bhadravarman  is  the  author  of  two  inscriptions  (  Nos.  2  and 
4 )  and  three  other  inscriptions  (  noa  3,  5  and  6  )  also  probably 
belong  io  his  reign.  On  pal  geographical  grounds  these  inscrip- 
tions have  been  referred  to  the  5th  century  A.D.  and  this 
agrees  well  with  the  reign-period  of  Fan-Hou-ta.  That  the 
latter  set  the  fashion  of  engraving  records  on  stone  clearly 
follows  from  the  Chi neso  accounts.  For  we  are  told  that  close  to 
the  eastern  gate  of  his  capital  there  was  a  Stelse  containing  a 
record  of  his  glory  in  barbarous  character  (i.e.,  the  Indian 
alphabet  as  modified  in  Champa). 

Whatever  we  might  think  of  this  identification,  Bhadra- 
varman must  be  regarded  as  one  of  the  most  important  kings 
in  ancient  Champa.  His  full  name  was  Dharma-maharaja 
fcSrl  Bhadravarman.  The  fmdspots  of  his  inscriptions  show 
that  he  ruled  over  at  least  the  northern  and  central  portion 
of  the  kingdom,  the  provinces  of  Attiaravati  and  Vijaya. 
There  are,  however,  reasons  to  suppose  that  his  kingdom 
also  included  the  southern  province  of  Pauduraiiga.  But 
the  famous  work,  by  which  he  was  destined  to  be  immortal, 
was  the  erection  of  a  temple  to  Siva,  under  the  name 
of  BhadreSvarasvamI,  at  Myson.  This  temple  became  the 
national  sanctuary  of  the  Chams,  and  the  practice  he 
thus  set  on  foot  of  calling  the  tutelary  deity  by  the  name  of 
the  reigning  king,  came  to  be  almost  universally  adopted  in 
later  timss.  We  shall  have  occasion  to  refer  to  this  temple 
of  Bhadrejvarasvami  again  and  again  in*  course  of  the  history 


38  THE  HINDU  DYNASTY 

of  ChampS.  Bhadravarman  made  an  endowment  of  lands 
to  this  temple  and  their  boundaries  are  given  in  3  inscriptions 
(Nos.  4,  5  and  7  )  as  follows  :  "  To  the  east,  the  Sulaha  moun- 
tain, to  the  south  the  Great  mountain,  to  the  west,  the 
Kucoka  mountain,  and  to  the  north,  the  Great  River".  The 
great  river  is  of  course  the  "  Song-Thu-bon  "  and  this  shows 
that  the  boundaries  described  are  not  of  the  temple  and  its 
surroundings,  as  was  formerly  supposad,  but  of  the  lands 
granted  to  it.1  King  Bhadravarman  seems  to  have  been  a 
scholar  and  it  is  expressly  laid  down  in  the  inscription  no.  4 
that  he  was  versed  in  the  four  Vedas. 

According  to  the  Chinese  accounts.2  Fan-Hou-ta  was 
succeeded  in  413  by  his  son  Ti-Tchen.  We  are  told  that 
Ti-Kai,  the  brother  of  this  king,  fled  with  his  mother,  and 
the  king  could  not  induce  them  to  come  back.  Grieved  at 
heart,  he  abdicated  the  throne  in  favour  of  his  nephew  and  him- 
self went  to  India.  The  departure  of  the  king  was  followed 
by  anarchy  and  civil  war  in  Champa.  Ti  Kai  thereupon 
came  back  and  claimed  the  throne  from  his  nephew  who  was 
designated  as  his  successor  by  Ti-Tchen.  Wen-Ti,  a  brother 
of  Ti-Kai  by  the  same  mother  but  a  different  father,  and  the 
minister  Tsang  Yin  joined  the  combat.  Civil  war  followed 
and  led  to  murders  and  rapid  successions  to  the  throne  till 
the  dynasty  was  dispossessed  of  the  kingdom  of  Champa 
after  a  reign  of  about  80  years  ( 336-420  A.D.  ). 

1.  The  northern  boundary,    leading   to  the   important  conclu- 

sion noted  in  the  text,  is  given  only  in  the  inscription    No. 
5  (cf.  B.  E.  F.  vol  XVJH,   No.    10,  p.  14  \     For  the  detail- 
ed regulations  of  the  endowment  cf.  Ins.  No.  4. 

2.  The  Chinese  accounts  regarding   the   period  that  followed 
the  death  of  Fan-Hou-ta  are  very   conflicting   cf.  B.  E.  J\ 
TO!.  Iv,  p.  382.  fn  (9). 


ANCIENT  HISTORY  OF  CHAMPA  29 

Maapero  has  suggested  the  identification  of  Ti-Tchen 
with  the  king  Qaugaraja  who  is  mentioned  in  inscription 
No.  12  as  having  abdicated  the  throne  in  order  to  spend 
his  last  days  on  the  Ganges.  The  abdication  of  the  throne 
and  retirement  to  India  are  certainly  very  striking 
coincidences,  and  the  identification,  although  by  no  means 
certain,  is  undoubtedly  very  probable. 

The  civil  war  was  brought  to  an  end  by  the  accession 
of  Fan  Yang  Mai  (420  ?  A  D. ).  His  origin  is  unknown  but 
he  is  said  to  have  been  a  son  of  Fan-Hou-ta,  probably  by  a 
mother  of  inferior  rank.  The  relations  between  China 
and  Champa  were  not  interrupted  by  the  civil  war.  The 
Chains  carried  on  their  usual  raids  into  the  Chinese  terri- 
tory, attended  by  pillage,  masecre  and  horrible  cruelties. 
In  the  year  420  the  Chinese  inflicted  a  crushing  defeat 
upon  the  Charns,  and  the  following  year  Yang  Mai  sent  an 
ambassador  to  the  Imperial  Court  with  a  request  that  his 
title  of  king  of  Champa  be  recognised  by  the  Chinese 
Emperor.  Yang  Mai  no  doubt  took  this  step  to  ensure 
his  position  in  the  newly  gained  kingdom,  and  his  example 
was  followed  by  many  of  his  successors. 

Yang  Mai  died  within  a  few  years  and  was  succeeded 
by  his  son  Tou  who  assumed  the  name  of  his  father.  The 
usual  frontier  raids  against  the  Chinese  territory  continued, 
and  in  431  he  sent  more  than  100  vessels  to  pillage  the  coast 
of  Nhu't  Nam  and  Cu'u  Cho'n.  This  provoked  the  Chinese 
governor  who  sent  a  strong  expedition  both  by  land  and  sea 
against  Champa.  The  Chinese  army  besieged  K'iu-sou. 
Yang  Mai  II  had  gone  to  marry.  He  hurried  back  by  way 
of  sea  and  fell  in  with  the  Chinese  fleet.  His  chief  pilot 
was  struck  down  by  an  arrow  and  his  fleet  dispersed,  pur- 
sued by  the  Chinese.  The  Chinese  fleet,  however,  could  not 
follow  up  the  victory  on  account  of  bad  weather,  and 


30  THE  HINDU  DYNASTY 

retreated.  Consequently  their  army  bad  also  to  raise  the 
siege  and  fall  back  (431  A.D. ). 

'  Yang  Mai  was,  however,  elated  with  the  result  of  the 
battle  and  his  ambition  knew  no  bounds.  In  433  A.  D.  he  sent 
an  envoy  to  the  Chinese  emperor  asking  to  be  appointed  the 
governor  of  Kiao  Tcheou.  This  would  have  virtually  meant 
the  cession  of  the  province  of  Tonkin  and  was  of  course  refu- 
sed. Irritated  at  the  refusal,  Yang  Mai  redoubled  his  efforts 
against  Kiao  Tcheou  and  hardly  a  year  passed  without  an 
invasion  of  the  district  by  his  troops.  All  the  while,  however, 
he  continued  to  pay  his  tribute  regularly  to  the  Chinese 
emperor, 

The  Chinese  emperor  now  decided  to  bring  his  turbulent 
vassal  to  sente  by  another  military  expedition.  The  pre- 
parations took  three  years,  and  in  446  A.  D.  the  Chinese 
army  under  T'an  Ho-Tche  invaded  Champa.  Terror  now 
seized  Yang  Mai  II  and  he  proposed  a  humiliating  peace  to  the 
Chinese  emperor.  The  emperor  accepted  his  offer  and  sent 
instructions  to  his  commander  to  conclude  a  treaty,  if  he 
found  Yang  Mai  sincere  in  his  desire  for  peace.  The  com- 
mander accordingly  sent  some  of  his  officers  to  Yang  Mai 
to  traat  with  him.  In  the  meantime  the  war-party  in  the 
court,  which  had  lost  its  influence  on  the  approach  of  the 
Chinese  army,  regained  its  power  and  prevailed  upon  the 
king  to  reject  the  proposals  of  peace.  Yang  Mai  accordingly 
put  the  Chinese  envoys  to  prison  and  sent  back  one  of  them 
to  carry  the  news  to  their  commander. 

The  Chinese  general  &t  once  advanced  and  laid  seige 
to  Kiu-sou1  the  principal  stronghold  of  Champa.  Yang 
Mai  sent  an  army  in  aid  of  Fan  Fou  Long  who  defended 
the  place,  but  although  the  Chams  scored  some  successes  at 

1.     For  a  description  of  Kiu-sou  see  above,  pp.  26-27. 


ANCIENT  HISTORY  OF  CHAMPA  31 

first,  the  Chinese  ultimately  captured  the  stronghold.  The 
general  Fan  Fou  Long  was  beheaded  and  all  the  inhabitants 
above  the  age  of  15  were  put  to  the  sword.  The  palace 
halls  were  inundated  with  blood  and  heaps  of  dead  bodies 
covered  the  court-yarJ.  An  immense  booty  of  gold,  silver 
and  various  other  precious  objects  was  gained  by  the  victors. 
The  Chinese  continued  their  advance  and  were  at  last 
met  by  Yang  Mai  himself  at  the  head  of  au  immense  host. 
Yang  Mai  placed  a  large  number  of  elephants  in  front 
of  his  army.  This  terrified  the  Chinese  soldiers.  But  the 
ingenuity  of  a  Chinese  general  saved  the  situation.  He 
prepared  numerous  figures  of  lions  by  means  of  bamboos 
and  papers,  and  these  were  thrown  before  the  elephants.  The 
latter  took  fright  and  fled,  and  in  so  doing  threw  into  con- 
fusion and  disorder  the  very  army  they  were  intended  to  pro- 
tect. Yang  Mai  suffered  a  most  terrible  defeat  and  fled  from  the 
battlefield  with  his  son.  The  victorious  Chinese  general 
T'an  Ho  Tche  then  entered  the  capital  Champapura  in 
triumph  and  obtained  a  rich  booty  of  very  precious  objects. 
The  whole  country  was  occupied,  all  the  temples  were  sacked, 
and  their  statues  were  melted  for  the  metals  contained  in 
them.  About  100,000  pounds  of  pure  gold  were  obtained 
from  this  source.  The  Chinese  victory  was  complete. 

After  the  retreat  of  the  Chinese  army  Yang  Mai 
came  back  to  his  capital.  But  the  city  was  in  ruins  and 
Yang  Mai  died  in  a  broken  heart  in  446  A.D.1 

Fan  Yang  Mai  II  was  succeeded  by  his  son  and  grand- 
son. The  latter,  named  Fan  Chen  Tch'eng,1  pursued  a 
policy  of  peace  and  sent  tributes  to  the  Chinese  emperor 


1.  G.  Maspero  pats  the  date  wrongly  as  443. 

(T'oung  Pao  1910,  p.  499). 

2.  cf.  T'oung  Pao,  1910,  p.  499  fn.  (4). 


32  THE  HINDU  DYNASTY 

on   at  least   three  different  occasions,   in   455,  45S   and   472 
A,D.     The  tributes  were   very  rich   and   the   emperor   was 

pleased   to  confer   high  honours  and  titles  on  the   ambassa- 
dor. 

The  death  of  Fan  Chen  Tch'eng  was  followed  by  a 
troublesome  period.  Taking  advantage  of  this  a  man 
called  Fan  Tan^-Ken-Tch'ouen  or  Kieou  Tch'eou  Lo  usur- 
ped the  kingdom.  He  was  the  son  of  Jayavarman  king 
of  Fou-Nan.  He  had  committed  some  crime  in  his  country, 
and,  fleeing  from  the  wrath  of  his  royal  father,  took  refuge 
in  Champa.  King  Jayavarman  could  ill  brook  the  suc- 
cess of  his  son  in  the  foreign  land.  He  sent  the  Bhiksu 
Si5akya  Nftgasena  to  the  Chinese  Emperor  in  order  to 
complain  against  the  usurper  and  ask  the  aid  of  imperial 
troops  to  punish  him.  The  long  letter  which  Jayavarman 
addressed  to  the  Chinese  emperor  on  this  occasion,  explain- 
ing the  measures  he  proposed  to  adopt  for  driving  his  son 
out  of  Champa,  is  a  very  interesting  reading.1  It  shows 
that  the  Chinese  emperor  was  tacitly  looked  upon  as 
the  sovereign  authority  by  all  the  states  in  the  Far  East, 
and  whatever  the  amount  of  actual  control  possessed  by 
him,  he  never  ceased  to  exercise  a  political  influence  upon 
them  all.  Jayavarman's  endeavour,  however,  bore  no 
fruit.  The  Chinese  emperor  received  the  embassy  cordially 
and  gave  a  very  courteous  reply,  but  he  did  not  agree 
to  meddle  in  the  affairs  of  Champa.  On  the  other  hand  the 
emperor  recognised  the  usurper  as  the  king  of  Champa 
and  gave  him  high  sounding  honorary  titles2  by  an 

1.  The  letter  has  been  translated  in  full  in  Pelliot's  "Le   Fou- 
Nan"  B.  E.  F.,  vol.  Ill,  pp.  257  ff. 

2.  These  titles  are  :    "General,    Pacifier   of  the   South,  Com- 
mander-in-chief in  all  the  military  transactions  on  the  Sea- 
coast,  Kins  of  Champa. 


ANCIENT  HJSTOEY  OF  CHAMPA  33 

Imperial  Decree  in  4.91  A.D.  But  the  usurper  was  defeat- 
ed and  dethroned  immediately  after  by  Fan  Tchou-Nong, 
great-grandson  of  Fan  Yan  Mai  II.  Fan  Tchou-Nong 
was  recognised  by  the  Chinese  emperor  in  492  A.D.,  and 
received  honorary  titles  like  his  predecessor1,  but  his 
reign  was  short,  and  he  died  in  498  A.D.,  being  drowned 
in  the  sea  during  a  pleasure  trip,  or,  according  to  some 
authorities,  in  course  of  a  voyage  to  China,  He  sent 
ambassadors  to  the  Chinese  court  in  492  and  495  A.D. 
Tchou-Nong  was  succeeded  by  his  son,  grandson  and 
great-grandson,  named  respectively  Fan  Wen  K'ouan 
or  Fan  Wen  Ts'an,  Fan  T'ien  K'ai  (Devnvarman  ?),  and 
Vijayavarman.  We  do  not  know  anything  about  them 
except  that  they  sent  embassies  to  China  and  received  the 
same  honorary  titles  from  the  emperor  as  their  prede- 
cessors. The  embassy  of  502  A.  D.  was  probably  sent 
by  Fan  Wen  K'ouan.  Devavarman's  embassies  were  dated 
510,  512  and  514  A.D.  Vijayavarman  sent  two  embassies 
in  526  and  527  A.D. 

KINGS  REFERRED  TO  IN  CHAPTER  III. 
1. 


rl  Mara  or  )    /«•,/-,    »  T^  v 
KiuLien      }    («wlO.A.D.) 


2.  Fan  Hiong  (c.  270-280  A.D.  ) 

3.  Fan-yi  (c.  280  A.D.-336  A.D.  ) 
(  Son  of  No.  2  ) 

4.  Fan  Wen(  336  A.D.-349  A.D.  ) 
(Commander-in-Chief  of  No.  3  ) 


1.  The  first  portion  of  the  title  was  slightly  changed  in  his 
case.  It  was  "The  Marshal,  who  maintains  orders  in 
the  South". 


34  THE  HINDU  DYNASTY 

5.  Fan  Po(  349-380  A.D.) 
(Son  of  No.  4) 

6.  Fan-Hou-Ta  ( Bhadravarman  ? )  ( 380*413  A.  D.) 
(Son  of  No.  5) 

7.  Ti-Tchen  (  Gangftraja )  (  413-c.  415  A.D.  ) 
(Son  of  No.  6) 

(  Civil  War  415-420  A.D.  ) 

8.  Fan  Yang  Mai  (420-c.  425  A.D.  ?) 
( Son  of  No.  6  ? ) 

9.  Fan  Yang  Mai  II  (c.  425-446  A.D.  ) 
(Son  of  No.  8) 

10.  Son  of  No.  9,  name  unknown  (446-454  ?) 

11.  Fan  Chen  Tch'eng  (c.  454-c.  480  A.D.  ) 
(Son  of  No.  10) 

12.  Kieou  Tch'eou  Lo  (  c.  480-491  AD.) 
(  Usurper  ) 

13.  Fan  Tchou-Nong-(  491-498  A.D.  ) 
(  Great-grandson  of  No.  9  ) 

14.  Fan  Wen  K'ouan  (  c.  500-c.  508  A.D.  ) 
(Son  of  No.  13) 

15.  Fan  Tien  K'ai  (Devavarman  ?)  (c.  508-c.  520  A.D.) 
(Son  of  No.  14) 

16.  Vijayavarman  (c.  520  A.D.-c.  529  A.D.) 
(Son  of  No.  15  ) 


Chapter  IV. 
THE  DYNASTY  OF  QANQARAJA. 

Vijayavarman  was  succeeded  by  ^ri  Rudravarman 
whose  genealogy  is  given  in  the  Myson  stelae  Inscription 
(No.  12).  The  genealogy  begins  with  a  king  Gangftrflja 
who  abdicated  the  throne  and  retired  to  the  banks  of  the 
Ganges.  The  breakage  in  the  stone  does  not  enable  us 
to  determine  his  relationship  with  the  next  king  Manoratha- 
varman.  Rudravarman  was  the  son  of  a  Brahmana,  and 
his  mother's  mother  was  a  daughter  of  Manorathavarman. 

Rudravarman  was  not,  therefore,  a  direct  descendant 
of  Vijayavarman.  But,  as  has  been  suggested  above,  if 
Garigarfija  is  identified  with  Ti-Tchen,  Rudravarman  would 
belong  to  a  collateral  branch  of  the  same  family.  Now 
Gangaraja  is  placed  at  the  head  of  the  long  genealogical 
list  in  No.  12,  implying  thereby  that  he  was  the  head  of 
a  new  family.  This  is  made  explicit  in  No.  20  wherein 
PrakaSadharma  (or  Vikrantavarman  )  is  said  to  b el  mg  to 
the  '  family  of  GangeSvara,'1  which  may  be  taken  as  an- 
other form  of  the  name  Gaugaraja.  It  would  then  fol- 
low that  the  kings  of  this  family  could  lay  claim  to  the 
kingdom  of  Champa  only  by  virtue  of  their  relationship 
with  Gangaraja.  In  other  words,  they  could  not  establish 
any  legitimate  claim  to  the  throne  by  their  relationship 
with  any  succeeding  king. 

The  identification  of  Gangaraja  and  Ti-Tchen  would 
supply  a  plausible  explanation  of  the  rise  of  this  family. 
As  has  been  narrated  above,  the  abdication  of  Ti-Tchen 

1.  We  have  probably  another  reference  to  Gangaraja  as  the 
founder  of  the  family  in  the  inscription  no  7.,  where  the 
isolated  word  '*  Gangesasya  occurs  in  line  1.,  the  rest  having 
been  effaced. 


36  THE  DYNASTY  OF  GANGARAJA 

was  followed  by  a  civil  war  between  his  nephew,  whom  he 
designated  as  his  successor,  and  various  other  claimants 
to  the  throne.  Manorathavarman  may  be  regarded  as  the 
nephew,  or  at  any  rate,  as  deriving  his  claim  to  the  throne 
from  his  nephew.  But  all  this  is  at  present  pure  conjec- 
ture. 

Some  important  information  about  Rudravarman  is 
obtained  from  inscription  No.  7.  We  are  told  that  Rudra- 
varman belonged  to  the  Brahma-Ksatriya  family  and  that 
during  his  reign  the  famous  temple  of  Mah&deva,  called 
Bhadre^varasvami  after  its  builder  the  king  Bhadravarman, 
was  burnt  by  tire.  The  date  of  this  calamity  is  given  in  £aka 
year,  but  unfortunately  this  portion  of  the  inscription  is 
badly  mutilated  and  we  can  simply  read  "  in  the  year 

four  hundred  and ".  Rudravarman  thus  ruled 

sometime  between  401  and  499  Saka  i.e.,  479  and  577  A.D. 

There  cannot  ba  any  doubt,  therefore,  that  he  is  to  be 
identified  with  Kao  Che  lu  T'o  Lo  Pa  Mo,  mentioned  in 
the  Chinese  annals  (  the  Chinese  name  being  equivalent 
to  Ku  Sri  Rudravarman)  who  sought  for  his  investiture 
from  the  Chinese  Emperor  in  529  by  payment  of  tribute, 
and  renewed  the  tribute  again  in  534  A.  D. 

About  this  time  the  Chinese  province  of  Kiao  Tcheou 
had  revolted  and  thrown  off  the  imperial  yoke  under  the 
leadership  of  Ly  Bon.  Rudravarman,  probably  incited 
by  the  Chinese  Emperor,  took  advantage  of  the  situation 
to  conquer  the  province.  His  army  was,  however,  defeated 
by  the  general  of  Ly  Bon  and  he  had  to  beat  retreat  (541 
A.  D. ). 

Rudravnrman  was  succeeded  by  his  son  Pra^astadharma 
who  took  the  name  Sambhuvarman  at  the  time  of  his 
coronation.  He  is  the  author  of  the  inscription  No.  7.  He 
temole  of  Bhadravarman  which  was 


ANCIENT  HISTORY  OF  CHAMPA  37 

burnt  at  the  time  of  his  father,  and  re-named  the  image 
as  £ambhu-Bhadregvara,  thus  adding  his  own  name  to  that 
of  the  original  founder.  He  also  confirmed  the  endow- 
ments made  to  the  temple  by  Bhadravarman.  The  two 
embassies  sent  to  China  in  568  and  572  A.D.  probably 
belonged  to  his  time. 

^ambhuvarman  took  advantage  of  the  weakness  of 
the  Imperial  Tch'en  dynasty  to  stop  the  customary  tribute, 
but  renewed  it  in  595  A.  D.  after  the  Souei  dynasty  was 
established  on  the  Imperial  throne.  But  this  did  not  save 
him  from  a  Chinese  invasion.  The  immense  booty  taken 
from  Champa  by  T'an  Ho  Tche  impressed  the  Chinese 
with  an  idea  of  the  fabulous  wealth  of  the  kingdom,  and 
so  when  the  Chinese  general  Lieou  Fang  came  to  quell  the 
insurrection  in  Kiao  Tcheou,  he  was  ordered  to  advance 
against  Champa.  The  Chinese  advanced  both  by  land  and 
sea,  and  reached  the  estuary  of  Linh  Giang  (modern  Song 
Giang)  in  605.  ^ambhuvarman  stationed  his  soldiers  to 
guard  the  passes  which  separate  the  valley  of  Linh  Giang 
from  that  of  the  Do  Le  (Tou  Li).  Liaou  Fang  defeated 
them  and  pitched  his  camp  on  the  Do  Le.  He  then  crossed 
the  river  without  difficulty  and  overtook  the  enemy  a 
few  miles  to  the  south.  A  sanguinary  battle  ensued.  The 
elephants  on  which  the  Chains  mainly  relied  were  dispersed 
by  the  Chinese  archers,  and  they  trampled  under  foot  the 
very  army  they  were  engaged  to  protect,  ^ambhuvar- 
man  fled  from  the  battle-field  and  the  Chinese  took  about 
10,000  prisoners  and  cut  off  their  left  ears.1  Lieou  Fang 
pursued  his  victory  and  occupied  K'iu  Sou.  Near  about 

1.  It  was  customary  in  those  days  to  cut  off  the  left  e;irs  of 
prisoners  of  war  and  send  them  as  trOpbies  to  the  Emperor. 
The  total  number  of  captives  could  also  be  determined 
thereby. 


38  THE  DYNASTY  OF  GANGAEAJA 

this  place  he  inflicted  several  more  defeats  upon  Sambhu- 
varman  and  reached  the  capital  of  Champa  ( 605  A.  D. ). 
^ambhuvarman  fled  by  sea.  Lieou  Fang  thereupon  sacked 
the  capital  city,  and  put  into  captivity  all  the  inhabitants 
he  could  lay  hands  on.  He  further  took  the  golden  tablets 
of  eighteen  kings  who  had  ruled  over  Champa  before 
Sambhuvarman,  and  1350  Buddhist  works.  Among  his 
captives  were  included  some  musicians  from  Fou-Nan  who 
carried  to  the  Imperial  court  the  musical  arts  of  India. 

Lieou  Fang  and  his  army  suffered  much  on  their  return 
journey  from  a  disease — Beri  Beri  or  Elephantisis — to  which 
the  general  himself  fell  a  victim.  The  conquered  country 
was  divided  into  three  divisions,  each  subdivided  again  into 
four  'prefectures',  but  owing  to  the  distance  and  difficulty 
of  communication  they  were  never  effectively  occupied,  and 
remained  as  part  of  the  kingdom  of  Champa. 

As  soon  as  the  invader  had  left,  Sambhuvarman  came  back 
to  his  capital,  and  to  avoid  further  difficulties,  sent  an 
ambassador  to  the  Imperial  Court  for  asking  pardon. 
Later  on,  however,  taking  advantage  of  the  dynastic  quar- 
rels in  China,  he  stopped  the  payment  of  tribute ;  but 
when  Li  Yuan  established  the  T'ang  dynasty  (618  A.  D.  ) 
he  resumed  regular  payment.  He  sent  three  embassies 
in  623,625  and  628.  Sambhuvarman  was  also  on  friendly 
terms  with  the  Khmer  King  Mahendra-Varman  who  sent 
one  of  his  ministers,  Simhadeva  as  ambassador  to  the  court 
of  Champa, 

Sambhuvarman  was  succeeded  in  629  A.  D.  by  his  son 
Kandarpadharma  (Fan  T'eou  Li  of  the  Chinese).  The  king 
had  a  peaceful  reign.  He  kept  peace  with  China  by  regu- 
lar payment  of  tribute.  On  one  occasion  the  disrespect- 
ful conduct  of  his  ambassador  to  the  Chinese  Emperor 
nearly  brought  the  two  countries  on  the  verge  of  war,  but 


ANCIENT  HISTORY  OF  CHAMPA  39 

the  emperor  pardoned  the  fault  which  was  '  due  to  igno- 
rance of  etiquette  rather  than  to  any  bad  intention '.  The 
rich  tributes  of  Kandarpadharma  so  pleased  the  emperor  that 
he  wished  to  have  a  stone  statue  of  the  king  close  to  his  tomb. 
The  virtues  of  the  king  are  referred  to  in  eloquent  terms 
in  verses  7  and  8  of  the  inscription  No.  12.  He  is  described 
as  "Virtue  Incarnate"  and  Kali  is  said  to  have  fled  away 
from  his  kingdom,  knowing  that  he  had  nothing  to  expect 
from  a  king,  who  was  free  from  passions  and  protected  his 
subjects  like  his  own  sons  by  means  of  his  virtues. 

Kandarpadharma's  son  and  successor  Prabh&sadharma, 
Fan  Tchen-Long  of  the  Chinese  history,  had  a  tragic  end. 
The  events  are  thus  summarised  in  the  Chinese  history. 

"  In  630,  631  A  D.  and  the  following  years  the  king 
Fan  T'eou  Li  regularly  paid  tributes.  On  his  death  the 
throne  passed  on  to  his  son  Fan  Tchen-Long.  In  645  Fan 
Tchen-Long  was  killed  with  all  his  family  by  his  subject 
Mo-ho-man-to-kia-tou  and  the  male  descendants  of  the  Fan 
family  were  extinguished  with  him.  Then  the  people 
raised  a  Brahmaua,  a  son-in-law  of  king  Fan  T'eou  Li,  on 
the  throne.  But  he  was  deposed  by  the  nobles  who  put 
the  daughter  of  Fan  T'eou  Li  on  the  throne.  As  she  was 
unable  to  restore  order,  they  summoned  Tchou-ko  Ti,  son  of 
the  paternal  aunt  of  Fan-T'eou  Li.  Tchou-ko  Ti  came  back 
from  Cambodge,  where  his  father  had  fled  after  committing 
a  crime,  married  the  daughter  of  Fan  T'eou  Li  and  was 
proclaimed  king.  The  ambassadors  were  sent  to  the 
Imperial  court  by  Tchou-ko  Ti  in  653,  by  Po-kia-cho-pa-mo 
in  669,  by  Kien-to-ta-mo  in  713,  and  by  Lou-to-lo  in  749." l 

This  circumstantial  narrative  is  of  great  help  in  wad- 
ing our  way  through  the  tangles  of  civil  war  and  anarchy 

1.     B.  E.  F  vol.  IV,  pp.  901-902. 


40  tfHE  DYNASTY  OF  GANGARAJA 

that  followed   the  assassination   of  the  son   of  Kandafpa- 
dharma. 

In  the  first  place  it  is  quite  clear  that  the  son  of 
Kandarpadhattna  was  killed  by  his  minister,  for  the  Chinese 
Mo-ho-man-to-kia-tou  seems  to  correspond  exactly  to 
Mahamantradhikrta.  That  the  murder  was  the  result  of  a 
deliberate  and  well-laid  plot  to  usher  in  a  dynastic  changd 
is  clearly  proved  by  the  fact  that  not  only  the  king  but 
also  his  whole  family  was  removed.  The  events  that  fol- 
low would  also  make  it  quite  clear  that  it  was  the  daughter 
of  Fan  T'eou  Li  on  whose  behalf  the  conspiracy  was  laid, 
nor  is  it  difficult  to  conclude  that  the  kings  of  Cambodge 
were  the  wire-pullers  from  behind.  But  the  whole  situa- 
tion is  made  quite  clear  by  the  My  son  inscription 
of  PrakaSadharma  (No,  12).  Here  the  genealogy  is  first 
of  all  carried  down  to  Prabhasadharma.  Then  it  refers 
to  his  sister  '  who  was  the  source  of  welfare  and  prosperity 
of  the  whole  world '.  We  are  next  introduced  to  her  hus- 
band, SatyakauSikasvami,  and  their  sons  BhadreSvara- 
varman,  and  his  two  younger  brothers  Anarigartipa  and 
YiSvarupa.  Next  we  hear  of  J«gaddharma,-apparently  a 
son  of  Bhadresvaravarman,  though  the  breakage  in  stone 
does  not  make  this  point  absolutely  certain — who  had  gene 
to  Cambodge  (and  here  a  long  digression  gives  us  a  hifctbry 
of  Cambodge  from  its  foundation)  owing  to  certain  cirdum- 
stances,  and  there  mftfrled  the  daughter  of  king 
I£anavarman.  The  issue  of  this  marriage  was  Pr&k&Sa- 
dharma- Vikrfi,ntavarman,  king  of  Champft  who  issued  the 
inscription  in  579  £aka  (657  A.  D.). 

Now  the  scholars  have  found  it  impossible  to  reconcile 
the  Chinese  annals  with  the  data  furnished  by  the 
inscriptions.  Maspero's  suggested  emendation  has  proved 


ANCIENT  HISTORY  OF  CHAMPA 


41 


hopeleisly  wrong,  while  Finot  has  to  admit  that  the  Chinese 
accounts  are  inaccurate  in  at  least  three  essential  elements. 
But  there  ought  not  to  be  any  great  difficulty  in  reconcil- 
ing the  two  if  the  essential  points  are  borne  in  mind.  This 
may  be  illustrated  by  putting  the  events  recorded  in  the 
two  different  sources  in  two  parallel  columns. 


Chinese  Annals. 

1.  Murder  of  Prabhasadharma      1. 

645  A.  D. 

2.  Son-in-law  of  Kandarpadh-      2. 

arma,  a  Brahmana,  put 
on  the  throne,  but  depos- 
ed by  the  nobles. 

3.  Daughter     of     Kandarpa-     3. 

dharma  reigning  alone. 


4.  Tchou-ko  Ti  returns  from      4. 

Cambodge,  marries  the 
daughter  of  Kandar- 
padharma  and  becomes 
king.  He  sends  embassy 
in  653  A.  D. 

5.  King        Po-kia-cho-pa-mo      5. 

sends  embassy  in  669 
A.  D. 


Inscriptions. 

Prabhasadharma, 
king. 

Satyakau£ika8va  - 
ml,  son-in-law    of 
Kandarpadharma. 

Daughter  of  Kan- 
darpadharma,sou  - 
rce  of  prosperity 
of  the  whole  world. 

Bhadre$vara  Var- 
man  (son  of2  and  3.) 


Jagaddharma    (son 
of    4)     who     had 
been  to  Cambodge 
and     married   the 
daughter    of     the 
king  there. 
Prak&gadharma 
(eon  of  5)  king  in 
657  A.  D. 


42        THE  DYNASTY  OF  GANGAEAJA 

The  arrangement  is  confirmed  by  one  important  piece 
of  external  evidence.  The  Tra'  Kieu  Inscription  (No.  9) 
tells  us  that  the  wife  of  Praka^adharma's  great-grand- 
father (Prapit&mahl)  was  the  daughter  of  Kandarpadharma. 
The  above  arrangement  entirely  agrees  with  this  fact. 

The  only  point,  not  a  very  essential  one,  in  which  the 
Chinese  annals  are  mistaken  is  their  belief  that  the  daugh- 
ter of  Kandarpadharma  was  married  a  second  time  to  Tchou- 
ko  Ti,  a  different  husband,  whereas  the  fact  seems  to  be 
that  Tchou-ko  Ti  (Satyakau^ikasvami)  was  her  first  husband 
who  had  sought  shelter  in  Cambodge  after  being  deposed 
by  the  nobles.  It  appears  that  Tchou-ko  Ti's  family  had 
some  influence  in  the  court  of  Cambodge,  for  his  father  had 
taken  shelter  there  after  committing  some  fault  in  Champfl, 
and  his  grandson  was  married  to  the  daughter  of  the  king 
of  Cambodge. 

That  the  daughter  and  son-in-law  of  Kandarpadharma 
were  very  old  when  they  came  to  the  throne  is  established 
by  the  following  genealogy  of  PrakftSadharma  drawn  up 
on  the  authority  of  Tra'-kieu  Inscription  (No.  9). 

Kandarpadharma  (630-640  A.  D.) 
Daughter 

Son 
Jagaddharma 

Prakfi/adharraa  (657  A.  D.) 

Now  the  way  in  which  Prakft^adharma's  prowess  has 
been  extolled  in  the  Myson  Ins.  dated  657  A.  D.  shows  that 
he  must  have  then  attained  at  least  20  years  of  age.  Pra- 


ANCIENT  HISTORY  OF  CHAMPA  43 

kft^adharraa'fl  birth  therefore  conld  not  have  taken  place 
later  than  657  A.  D,  If  we  hold  that  a  male  must  be  at 
least  twenty  and  a  female  at  least  sixteen  before  he  or  she 
can  possibly  have  'an  issue,  the  birth  of  the  predecessors  oi 
Prakafodharma  could  not  have  taken  place  later  than  the 
dates  mentioned  in  the  following  table. 

Kandarpadharma  (561  A.  D.) 


Daughter  (581  A.  D.) 
Son  (597  A.  DJ 

Jagaddharma  (617  A.  DJ. 

Kandarpadharma  then  mast  have  been  at  least  aboiit 
70  years  at  the  time  of  his  accession,  and  probably  much 
more  than  that,  as  we  have  taken  only  ths  minimum  number 
of  years  in  the  above  calculation. 

Now,  bearing  the  above  points  in  mind,  we  may  offer 
the  following  general  outline  of  the  course  of  events  in 
the  light  of  the  Chinese  and  epigraphic  data  that  we  possess. 

In  the  first  place  the  relation  ot  the  different  actors  in 
the  scene  may  be  illustrated  by  the  following  table. 

Rudravarman  (Lu-to-lo-pa-mo) 

.       c ' , 

Sambliuvarman  (Fan  Fan  Tclie)         ,  Daughter 

Kandarpadharma  (Fan  Teou  Li) 


Prabhasadharma  Daughter  =  SatyakauSika- 

(Fau  Tchen  Long).  •          svami 

(Tchou-ko  Ti) 


c 


BhaclreSvaravarman,  Anahgarupa.    ViSvarupa. 

Jagaddharma     =  Sarvvftiu  (daughter   of  Pana- 

varman,  king  of 

Cambodge. 
PrakaSadharma-Yikrantavarman. 


44  THE  DYNASTY  OF  OANGARAJA 

The  disastrous  defeat  inflicted  by  the  Chinese  upon  £am- 
bhuvarman  must  have  considerably  weakened  the  authority 
of  the  government.  As  usually  happens,  the  national  cala- 
mity served  as  an  opportunity  to  adventurers,  and  in  this 
particular  instance  the  female  line  seems  to  have  coveted  the 
throne  as  against  the  male  line.  During  the  long  reign  of 
$ambhuvarman  the  interests  of  two  such  female  Hues  were 
cemented  by  the  marriage  of  the  daughter  of  Kandarpadhar- 
ma  with  the  grandson  (  daughter's  son  )  of  Rudravarman.  It 
is  probable  that  an  attempt  was  already  made  by  this  party 
after  the  death  of  Kandarpadharma  to  secure  the  throne,  but 
it  proved  unsuccessful,  and  its  authors  had  to  fly  to  the  court 
of  Cambodge.  But  a  few  years  later,  the  attempt  was 
renewed,  and  Prabhasadharma  was  killed  with  all  the  male 
members  of  the  family  (645  A.  D.  ).  Satyakausikasvaml  at 
first  occupied  the  throne,  but  was  driven  away  by  the  nobles, 
and  his  wife  alone  ruled  the  state.  But  a  female  ruler  was 
hardly  likely  to  cope  with  the  difficulties  of  the  time  and 
SatyakauSikasvami  returned  to  Champa.  It  is  extremely 
likely  that  the  king  of  Cambodge  was  really  pulling  the 
wire  from  behind  in  all  the  successive  events.  Tiie  new 
party  had  all  along  been  intimately  associated  with  that  court, 
for  the  father  of  SatyakauSikasvami  had  taken  refuge  in  the. 
cor.rt  of  Cambodge  'after  committing  some  fault  in  Champa, 
as  the  Chinese  historians  put  it,  and  Jagaddharma,  the  grand- 
son of  Satyakausikasvftmi,  was  married  to  a  Cambodge 
princess. 

Satyakausikasvami  ruled  for  at  least  eight  years  from 
645  to  653  A.  D.,  with  an  interval.  Whether  his  son  and 
grandson  ruled  after  him  cannot  be  finally  decided,  but  the 
answer  is  probably  in  the  negative,  for  no  royal  title  is  atta- 
ched to  any  of  them  in  the  Myson  Stone  Inscription.  Eveu 


ANCIENT  HISTORY  OF  CHAMPA  45 

if  they  did,  they  must  have  very  short  reigns.  For  by  657 
A.  D.  Praka^adharma  had  already  ascended  the  throne  under 
the  title  of  Vikrftntavarman. 

Prakasadharma-Vikrantavarman  is  the  author  of  at  least 
eight  inscriptions,  Nos.  9-16.  We  learn  from  No.  12  that  in 
the  year  657  A.  D.  he  established  $ri-Prabhase$vara  and 
granted  lands  to  the  gods  I^anesvara,  J§rl  Sambhubhadre- 
svara  and  Sri  Prabhasesvara.  No.  14.  records  the  erection 
of  a  temple  to  Kuvera,  while  no.  16.  records  the  donation 
of  a  koffa  to  Tsftne^vara  and  a  diadem  to  BhadreSvara  in  687, 
A.  D.  The  attribution  of  three  inscriptions  nos.  17-19  is 
doubtful.  They  refer  to  king  Vikrantavarman,  who  may  be 
either  PrakaSadharma — Vikrantavarman  I,  or  Vikrantavar- 
man II.  It  is  interesting  to  note  that  he  was  not  only  devo- 
ted to  Siva  (cf.  Ins  No.  10  and  others  noted  above)  but  alt*o 
to  Visnu  to  whom  he  erected  a  temple  (No.  11  ). 

Prakasadharrna  seems  te  have  been  at  peace  with  the 
Imperial  court  of  China.  He  first  sent  tributes  during  the 
period  650-656  A.  D.,  and  at  least  four  more  embassies  were 
sent  in  657,  669,  670  and  686  A.  D.  He  must  have  had  a 
long  reign  extending  over  more  than  31  years  (656-687  ). 

We  have  no  precise  knowledge  about  the  successor  of 
Praka$acHiarma — Vikrantavarman  I.  The  inscription  No. 
21  records  that  Praka^adharma  intended  to  build  a  vedl  of 
stone,  but  this  was  actually  constructed  by  Naravahanavar- 
man.  The  inscription  then  proceeds  to  record  the  glories  of 
Vikrantavarman.  It  would  thus  appear  that  Praka^adhar- 
mn  was  succeeded  by  NaravAhanavarmauand  the  latter  again 
by  Vikrantavarman.  This  conclusion  is,  however,  not  certain, 
as  Naravahanavanaan  might  be  another  name  of  Vikranta- 
varman, bat  it  may  be  taken  as  a  working  hypothesis.  The 
Chinese  evidence  in  a  way  confirms  this.  We  learn  from  the 
Chinese  history  that  in  the  years  713  and  731  Kien  Ta  To 


46  THE  DYNASTY  OF  GANGARAJA 

Mo,  king  of  Champa  sent  tributes  to  the  Chinese  Emperor. 
Kien  Ta  To  Mo  may  be  regarded  as  a  fairly  good  transcrip- 
tion of  Vikrantavarman.  Now  this  Vikrantavarman  can 
hardly  be  regarded  as  identical  with  PrakaSadharma — Vik- 
rantavarman who  sent  tribute  to  China  sometime  before  656 
A.  D.,  as  the  interval  is  more  than  75  years.  Thus  we  are 
to  presume  two  kings  bearing  the  same  name  Vikrantavar- 
man.  It  is  less  likely,  however,  that  the  father  and  the  son 
should  bear  the  same  name,  whereas  it  is  usual  for  a  king  to 
adopt  the  name  of  his  grandfather.  We  may  thus  provision- 
ally accept  the  following  line  of  succession. 

Praka^adharma- Vikrantavarman  I. 

Naravahanavarman 

Vikrantavarman  II. 

The  latest  known  date  of  Praka'adharma  is  687  A.D. 
and  the  earliest  known  date  of  Vikrantavarman  II  is  713 
A.D.  Naravahauavarrna's  reign,  therefore,  falls  betwe<5n 
these  dates.  We  hardly  know  anything  about  his  reign. 
Vikrantavarman  II  established  an  image  of  Laksmi  in  the 
year  731  A.D.  His  conventional  glory  is  sung  in  lines  8-9 
of  the  inscription  No.  21.  The  fragmentary  inscription 
No.  20  which  belongs  to  his  reign  and  is  dated  s  >metime 
between  708  and  717  A.  D.,  records  various  donations  to 
a  number  of  gods.  The  inscriptions  Nos.  17-19  may 
belong  to  his  reign,  but  as  already  remarked  above,  this 
is  by  no  means  certain.  Vikrantavarman  II  regularly  sent 
tributes  to  China.  As  a  matter  of  fact  at  least  12  embassies1 

X..  Maspero  says  that  Vikrantavarman  sent  tributes  to  the 
Chinese  emperor  no  less  than  fifteen  times  (T'oung  Pao 
XI,  p.  524).  But  in  the  footnote  he  gives  detailed  record 
of  only  13  sneh  embassies.  Of  these  the  first,  sent  in 
686,  must  be  attributed  to  Prakasadharma  whose  last 
kuowu  date  is  G87  A.  I).  Of  the  rest,  those  before 
713  must  have  been  sent  by  one  or  other  of  the  three  kings 
Prakasadh;irma,  Naravahanav.'iim  in,  and  Vikrantavar- 
man 11, 


ANCIENT  HISTORY  OF  CHAMPA  47 

were  sent  to  China  from  Champa  in  the   years  691,  695, 
702,  703,  706,  707,  709,  711,  712,  713  and  731  A.    D.     Some 
of   these,  before   713  A.  D.,    might  have  been   sent  by  either 
PrakaSadharma    or     Naravahanavarmft,   but   the     majority 
were  probably  sent  by  Vikrantavarman  II. 

Vikrantavarman  II  was  probably  succeeded  by  Rudra- 
varman  II  who  sent  tributes  to  China  in  749  A.D.  We 
do  not  know  anything  more  about  him.  He  died  about 
757  A.  D.  and  with  him  probably  ended  the  dynasty  which 
was  founded  by  Rudiavarman  I  about  the  year  529  A.  D. 

The  inscriptions  of  this  dynasty  are  mostly  found  in  the 
neighbourhood  of  Myson.  This  may  be  due  to  the  sanctity 
of  the  temple  and  it  is  not  proper  to  infer  from  it  that  their 
power  was  mainly  confined  to  that  district.  The  fact  that 
one  inscription  (No.  8)  is  found  in  Hue  and  another(No. 
15  )  in  Khan  Hoa  province  shows  that  their  power  extended 
very  nearly  over  the  whole  of  the  kingdom.  On«  of  the 
earliest  inscriptions  (No.  2)  of  this  dynasty  was  found  at  Cho 
Dinh  in  the  province  of  Phu  yen,  and  this  also  shows  that 
from  the  very  beginning  their  authority  extended  far  beyond 
Myson.  The  epigraphical  evidence  undoubtedly  shows  that 
the  province  of  Quang  Nam  in  which  Myson  is  situated 
was  the  chief  stronghold  of  the  dynasty  from  beginning  to 
end. 


KINGS  REFERRED  TO  IN  CHAPTER  IV. 

1.  Gangar&ja 

2.  Manorathavarman 

(descended  from  No.  1) 

3.  Rudravarman  (c.  529  A.D.— c.  565  A.  D.) 

(Son  of  the  daughter's  daughter  of  No.  2J 


48  THE  DYNASTY  OF  GANGARAJA 

4.  S"atabhuvarman  (c.  565  A.D.— 629  A.D.) 

(Son  of  No.  3J 

5.  Kandarpadharma  (629  A  D.— c.  640  A.  D.) 

(Son  of  No.  4; 

6.  Prabhasadharma  fc  640  A.  D.— 645  A.  D  J 

(Son  of  No.  5) 

7.  SatyakiuSikasvaml  (Daughter's" 

son  of  No.  3  and  son-in-law 
of  No.  5) 

8.  Daughter  of  No.   5  and  wife  of  }»  (645  A.D.-653  A.D. 

No.  7.  | 

7.  SatyakauSikasvami  ( a  second  j 

time ).  J 

9.  BhadreSvaravarman    (?)    (Son  "j 

of  Nos.  7  and  8)  \  (653  A.D.-655  A.D. 

10.  Jagaddharma  (?)  (Son  of  No.  9).  J 

11.  PrakaSadharma-Vikrantavarman   I  (c.  655  A.D.  — 

c.  690  A.  D  ) 
(Son  of  No.  10; 

12.  Naravahanavarman  ( ?)  (c.  690  A.D.— c.  710  A.D.) 

(Son  of  No.  11?) 

13.  Vikrftntavarman  II  (c.  710  A.  D.— 730  A.  D.  ?) 

(Son  of  No.  12  ? ; 

14.  Rudravarrnan  II  (  730  (?)  A.  D.— 757  A.  D.) 


Chapter  V. 
THE  DYNASTY  OF  PANDURANGA. 

After  Rudravarman  II  the  kingdom  of  Champa  passed 
on  to  a  new  dynasty.  As  all  the  inscriptions  of  this  dynasty 
come  from  the  Kauthara  region  in  the  south,  they  probably 
originally  belonged  to  that  quarter.  But  from  the  very 
beginning  they  seem  to  have  exercised  suzerainty  over  the 
entire  kingdom. 

The  founder  of  this  dynasty  is  named  Prthivl- 
ndravarman.1  A  brief  reference  is  made  to  him 
in  the  Glai  Lamov  Inscription  (No.  24),  vv  2-5.  We  are 
told  that  he  '  enjoyed  the  lands  by  having  conquered  all  his 
enemies  by  his  own  power'.  This  seems  to  ahow  that  he  owed 
the  kingdom  to  his  military  genius.  As  we  shall  see,  there 
are  epigraphic  references  to  more  than  one  raid  of  Champa 
by  the  Javanese  fleet  within  half  a  century  of  his  accession. 
The  Chinese  history  also  contains  reference  to  a  raid  as 

1.  Maspero  attributes  the  title  "Rudraloka"  to  this  king  on 
the  authority  of  Ins.  No.  24,  verse  5.  This  verse,  however, 
merely  says  'that  the  king  went  to  "Rudraloka"  i.e,  died, 
and  I  do  not  think  that  '"Rudraloka"  may  be  regarded  as 
a  posthumous  title.  (Toung  Pao.  1910,  pp.  549-550).  For 
a  similar  expression  cf.  verse  10,  of  the  Glai  Lamov  Ins. 
(No.  24). 

Maspero  farther  says  that  the  throne  was  offered  to 
Prthivindravarman  by  the  nobles,  but  I  do  not  find  any 
authority  for  this  statement'  (Ibid).  The  verse  (No.  31, 
B.  VI)  on  which  he  relies  is  difficult  to  construe.  I 
doubt  if  Prthivindravarman  of  that  verse  can  be  taken 
to  refer  to  a  king  of  a  different  dynasty  who  died  more 
than  100  years  ago.  But  even  then  it  does  not  justify 
Maspero's  assumption. 


50  THE  DYNASTY  OF  PANDURANGA 

early  as  767  A.D.1  It  is  likely  that  the  invasion  of  the 
Javanese  fleet  overthrew  the  last  dynasty  and  Prthivmdra- 
varman  owed  the  kingdom  to  his  success  against  these  naval 
marauders.  But  whatever  may  be  the  circumstances  to 
which  he  owed  his  throne,  the  inscription  tells  us  that  'he 
enjoyed  the  whole  of  Champa*  (No.  24  A.  V.  3).  The  king 
is  said  to  have  destroyed  all  the  thieves.  This  probably 
means  that  there  were  disorders  consequent  upon  the  over- 
throw of  the  last  dynasty  and  king  Prthivmdravarman 
effectively  checked  them.  He  enjoyed  a  long  reign  and 
died  sometime  before  774  A.D.,  the  earliest  known  date  of 
his  successor  king  Satyavarman.  King  Satyavarman  was 
the  nephew  (sister's  son)  of  king  Prthivladravarman.  He 
issued  the  Po-Nagar  stelss  inscription  (No.  22)  and  we  know  a 
great  deal  about  him  from  the  Glai  Lamov  Inscription 
(No.  24)  of  his  younger  brother  Indravarman,  and  the  Po- 
Nagar  inscription  of  his  sister's  son,  king  Yikrautavarman 
(No.  29  A.). 

The  chief  event  in  the  reign  of  the  king  was  the  raid  of 
the  Javanese  sea-men  who  devastated  the  land,  and  in  parti- 
cular destroyed  a  temple  containing  a  Mukhalihga.  There 
was  a  halo  of  sanctity  around  the  temple  as  popular  tradi- 
tion ascribed  its  foundation  to  a  king  Vicitrasagara  '  in  the 
year  5911  of  the  Dvfcpara  Yuga'  (  No.  29).  In  the  year  774 
A.  D.  the  Javanese — "  vicious  cannibals  coming  from  other 
countries  by  means  of  ships/' — burnt  this  temple  and  carried 
away  the  image  together  with  all  the  properties  of  the  temple. 
King  Satyavarma  pursued  these  marauders  in  his  own  ships 
and  inflicted  a  crushing  defeat  upon  them.  But  the  object 
of  the  pursuit  was  not  fully  realised  and  king  Satyavarman 
was  very  much  dejected  to  learn  that  the  ^ivamukha,  to- 

1.     T'oung  Pao,  1910  p.  550. 


ANCIENT  HISTORY  OF  CHAMPA  51 

gether  with  its  property  which  was  in  the  enemy  ships,  was 
thrown  into  water,  and  that  the  &ivaliziga  was  destroyed 
( No.  22 ).  The  victorious  king,  unable  to  recover  the  old 
image,  installed  a  new  ^ivaraukhalihga,  together  with  images 
of  other  deities,  in  the  year  784  A.  D.  and  gave  rich  en- 
dowments to  the  god.  For  this  reason  he  came  to  be  regard- 
ed as  the  second  Vicitrasagaraoran  incarnation  of  that  king. 
Conventional  praises  are  bestowed  on  the  king  in  verses 
6-9  of  the  Glai  Lamov  Inscription  (No.  24),  but  no  other 
specific  event  of  his  reign  is  mentioned.  We  are  expressly 
told  in  verse  10  of  the  same  inscription  that  he  died  without 
reigning  for  a  long  time,  and  we  may  therefore  put  the  end 
of  king  Satyavarman's  reign  shortly  after  784  A.  D.  King 
Satyavarman  was  succeeded  by  his  younger  brother  Indra- 
varman.  He  is  the  author  of  the  YangTikuh  and  Glai  Lamov 
Inscriptions  (Nos.  23  and  24)  in  which  his  glory  is  sung  in 
most  extravagant  terms.  He  is  said  to  have  fought  with 
many  enemies  and  ruled  over  the  whole  of  Cliampft.1  The 
chief  event  in  his  reign,  like  that  of  his  predecessor,  was 
a  raid  of  Javanese  sea-men.  In  the  year  787  A.  D.  they 
burnt  the  temple  of  Bhadradhip&tiSvara,  a  celebrated  deity 
of  the  kingdom,  who  was  regarded  as  having  been  establish- 
ed there  fur  many  thousands  of  years  (  No.  23).  King  Indra- 
varma  re-installed  the  deity  under  the  name  of  Indrabhadre- 
6varo,,  and  endowed  it  with  various  treasures  in  the  year 
799  A.  D.  In  addition  to  this,  king  Indravarmft  endowed 
many  other  pious  establishments.  He  at  first  installed  Indra- 
bhogesvara  at  Virapura.  He  then  installed  in  the  excellent 


Maspero  thinks  that  it  is  by  defeating  the  enemies  that  he 
came  to  rule  over  Champa.  That  does  not,  however, 
seem  to  be  a  fair  deduction  from  the  vague,  general 
expression  of  his  victory  over  enemies  with  which  the 
two  inscriptions  abound. 


52  THE  DYNASTY  OF  PANDURANGA 

house  of  Satyavarmft  (i.  e.  in  a  temple  erected  by  that  king) 
tho  god  IndraparameSvara,  and  endowed  him  with  various 
riches  in  801  A.  D.  Lastly,  Indravarma  made  a  rich  donation 
of  all  kinds  of  treasures  to  the  god  Sankara-Nar&yana  ( i.  e. 
$iva  and  Hari  united  in  one  body ). 

A  verse  in  Yang  Tikuh  Inscription  ( No.  23,  V.  3  and 
footnote )  has  been  taken  to  mean  that  Indravarma  carried 
on  wars  in  the  north,  north-east,  ea?t,  south-east  and  south, 
and  Maspero  has  based  important  conclusions  upon  it,  loca- 
ting the  countries  in  the  various  directions  implied  in  the 
passage.  The  verse  does  not,  however,  seem  to  bear  that 
meaning  at  all. 

Indravarman  renewed  the  relations  with  China  and 
sent  presents  of  rhinoceros  and  buffaloes  to  the  emperor  in 
793  A.  D. 

Indravarman  was  succeeded  by  his  brother-in-law  ( sister's 
husband )  Harivarman.  Hi«  full  name  was  Vlra  Jaya  Sri 
Harivarmadeva  and  he  assumed  the  proud  title  of  '  Raja  1  hi - 
raja  Ȥri-Champa-pura-Paramegvara ',  king  of  kings,  Lord  of 
Champ  A.  Three  inscriptions  of  .his  time  are  known  to  us 
(  Nos.  25-27  ).  In  one  of  th?m  (  No.  2G  )  he  is  said  to  have  de- 
featad  the  Cinas.  From  the  Chinese  history  we  know  that  in 
January  803,  a  king  of  Champa  conquered  the  two  Chinese 
districts  of  Hoan  and  Ai,  and  renewed  the  expedition  again 
in  809  JLD.  But  the  Chinese  governor  forced  him  to  retreat 
after  inflicting  a  crushing  defeat  upon  him,  and  wreaked  his 
vengeance  upon  the  people  of  the  two  districts  who  helped 
the  king  of  Champft.  The  king  referred  to  in  the  Chinese 
annals  is  almost  certainly  Harivarman,  though  it  is  not  easy 
to  decide  what  was  the*  extent  of  his  success  against  the 
imperial  forces. 

Harivarman     entrusted   his    son  Vikr&ntavarman    with 
the  government  of  P&n^urauga  district  (modern  Phanrang), 


ANCIENT  HISTORY  OP  CHAMPA  53 

but  as  he  was  too  young  for  the  responsible  post,  he  was  placed 
in  charge  of  a  general  named  Par  \  This  general  led  an 
expedition  against  Cambodge  on  behalf  of  hjs  young  master, 
and  'ravaged  the  towns  of  the  Kambujas '.  Whether  it  was 
a  mere  border  raid,  or  anything  more  serious  than  that,  we 
have  no  means  to  determine.  A  fragmentary  passage  of  the 
Po-Nagar  inscription  (No.  2G)  sterns  to  indicate  that  he  carried 
his  arms  into  the  heart  of  Cambodg5 5.  But  the  fame  of  the 
general  did  not  rest  upon  his  victories  alone.  Ho  was  equally 
renowned  for  his  religious  establishments.  A  famous  tompld 
of  Bhagavatl  in  Kauthara  remained  empty  for  a  long  tini3, 
probably  the  image  was  carried  away  by  the  Javanese  marau- 
ders. General  Par  made  a  new  stone  image  of  the  goddess, 
and  in  the  year  817,  erected  three  new  temples  for  the  Lii\ga 
of  Sandhaka,  Sri  Vinayaka  and  £ri-Ma]a:la-kuthara.  He  also 
made  various  other  minor  donations. 

The  known  dates  of  Harivarman  are  813  A.  D.  and 
817  A.  D.  If  the  Chinese  expeditions  referred  to  above  have 
baen  correctly  attributed  to  him,  he  must  have  ascended  the 
throne  before  801  A.  D.  As  the  last  known  date  of  Indravar- 
man  is  799  A.  D.  the  year  800  A.  D.  may  be  looked  upon  as  the 
date  of  his  accession. 

Harivarman  was  succeeded  by  his  son  Vikrantavannan 
III,  who  was  the  noplnw  (sister's  son)  of  the  two  kings  Satya- 

1.  The  reading  of   this   name   is   doubtful.     I  have   adopted 
the  reading  of  Finot  (B.  E.    F.    vul,  III.  p.  037.  note  2.). 

2.  Maspero  minimises   the  importance  of   this  raid    on  the 
ground  that  no  Cambodian   document  describes  Jayavar- 
man  II,  the  contemporary   king  of    Cambodge,   as   being 
vanquished  by  the  Ch»ms  (T'oung  Pao  1910,  p.  56;  )    But 
as  the  inscriptions  of  a   country  ^ery   seldom   refer   to 
revoTsos  sustaineU   by  its  kings,  no  importance  need  be 
attached  to  such  silence  in  the  piesent  case. 


54  THE  DYNASTY  OF  PANDURANGA 

varma  and  Indravarma.  As  related  above,  he  was  entrusted 
with  the  government  of  Panduarauga  by  his  father  and  was 
placed  in  charge  of  general  Par.  He  is  the  author  of  four 
inscriptions  found  at  Po-Nagar  (Nos.  29  A,  29  B,  29  C,  30). 
Conventional  praises  are  bestowed  on  him  in  the  last,  while  all 
the  four  describe  his  religious  endowments.  Among  others, 
he  granted  a  field  to  &i  Vikranta-RudreSvara  in  854  A.  D., 
and  subsequently  another  to  t^ri  Vikranta-devAdhibhave^vara. 
He  also  established  a  Mahadeva  and  richly  endowed  the  god. 

Yikrantavarman  III  died  without  issue  and  with  him 
ended  the  dynasty  founded  by  Prthivlndravarman.  As  al- 
ready remarked  above  the  epigraphic  evidence  shows  that 
the  dynasty  had  its  stronghold  in  the  south,  and  it  has  bsen 
styled  the  dynasty  of  Pandurariga. 

It  held  sway  for  about  a  century  from  the  middle  of  the 
eighth  to  the  middle  of  the  ninth  century  A.D. 

It  has  baen  suggested1  that  the  capital  was  removed 
from  Champa  to  Virapura  during  the  rule  of  this  dynasty. 
There  does  not,  however,  seem  to  b:i  sufficient  evidence  for 
this  assumption.  For  the  only  tiling  we  know  about  the 
town  is  that  ssveral  images  of  gods  were  established  thera  by 
Indravarman.  On  ths  other  hand,  the  fact  that  Harivarman 
is  styled  as  lord  of  the  city  of  Champa  seems  to  indicate  that 
Champa  was  still  the  official  capital.  Further,  if  we  remember 
that  the  government  of  Panduranga  was  entrusted  by  Hari- 
varman to  his  son,  we  must  hold  that  th3  main  soat  of  th?  govern- 
ment was  far  to  the  north.  All  these,  however,  in  no  way 
invalidate  the  conclusion,  stated  at  th3  beginning,  that  the  dynas- 
ty might  have  originated  from  Pandurariga. 

1.  Maspero  in  Tonng  pao,  19  0,  p.  fj5(J.  Maspero  says  that 
the  temple  of  Bhadradiiipfttisvara  was  "to  th«  went  of 
the  town  of  Virapura,'.  The  inscription  (No.  23  V.  5), 
imurnvflr.  sirnnlv  refers  to  town  and  not  to  Viropura* 


ANCIENT  HISTOEY  OF  CHAMPA  55 

It  is  also  a  noteworthy  fact  that  throughout  this  period 
the  Chinese  substituted  the  name  Houan  Wang  for  Lin-yi 
to  denote  the  kingdom  of  Champa.  After  the  downfall  of 
this  dynasty  Houan  Wang  was  replaced  by  Tch'eng  Cheng 
which  is  undoubtedly  the  Chinese  transcription  of  Champa. 
It  is  difficult  to  explain  the  meaning  of  the  new  term  Houan 
Wans  \ 


KINGS  REFERRED  TO  IN  CHAPTER  V. 

1.  Prthivindravarman  (c.  758  A.  D.— 773  A.  D). 

2.  Satyavannan  (c.  773  A.  D.— 785  A.  D.). 

(Sistsr's  son  of  No.  1.). 

3.  Indravarman  I  (785— c.  800  A.  D.). 

(Younger  brother  of  2). 

4.  Harivarman  (c.  800  A.  D.— c.  820  A.  D.). 

(Sister's  husband  of  No.  3). 

5.  Vikrantavarman  III  (c.  820  A.  D.— 860  A.  D.). 

(Sister's  son  of  Nos.  2  and  3). 


1.    T'oung  Pao,  1910,  pp.  547  ff. 


Chapter  VI. 
THE  BHRQU  DYNASTY. 

The  new  dynast}'  that  supplanted  the  old  seems  to  have 
been  founded  by  Indravarman  II,  though  we  are  not  quite 
certain  on  this  point.  The  Dong  Duong  Inscription  (No.  31  ), 
issued  by  this  king  in  875  A.  D.  gives  the  following  account 
of  the  family. 

"From  the  son  (or  family)  of  Paramos vara  was  born 
Uroja,  the  king  of  the  world.  From  him  was  born  the  fortunate 
and  intelligent  Dharmarfija. 

"  From  him  was  boru  the  intelligent  king  Sri  Kudravar- 
ma.  The  son  of  the  latter  was  the  far-fanrnl  king  Sri  Bliad- 
ravarma. 

"The  son  of  Sri  Bhadravarmfi, known  as  Sri  Indrnvarnmn, 
has  become  the  king  of  Champfi  through  the  grace  of  Mahos- 
vara. 

"  Thus  the  sovereignty  of  tlio  king  was  transmitted  in  its 
entirety  from  those  kings  (  lit.  sons).  It  was  not  given  by  the 
grandfather  or  the  father. 

"  By  the  special  merit  of  his  austerities,  and  by  virtue  of 
his  pure  intelligence  lr-  gained  ( the  kingdom  ),  not  from  his 
grandfather  or  father.  " 

(Versos  No.  .SI.  P..  \X-±1  ) 

The  last  verse  is  echoed  again  in  a  pros'*  passage  "Sri  Java 
Indravarma  Maharajadhirfija  bjcarne  king  of  Champa  by  vir- 
tue of  peculiar  merits  accruing  from  austerities  of  many  pre- 
vious births"  (  Ins.  p.  87 ) 

Now  as  to  the  genealogy  of  Indravarrna,  it  is  traced  from 
Mahadova,  and  thus  a  divine  origin  is  attributed  to  the  family. 
Elsewhere  th"  family  is  referred  to  as  the  '  Bhrgu  family 
(No.  42,  v.  <S;  No.  ;*(J,  v.  10  )  evidently  because  of  the  mytho- 


ANCIENT  HISTORY  OF  CHAMPA  57 

logy  contained  in  No.  31,  according  to  which  Bhrgu  was  sent 
to  Champa  by  Mahade  va  himself.  The  next  king  Uroja  also 
belongs  to  the  category  of  mythical  kings,  for  he  is  elsewhere 
(  No.  31,  A.  10, )  described  as  a  god  sent  down  to  the  earth  by 
Mahade  va.  As  to  the  third  king,  Dharmaraja,  it  is  doubtful 
whether  he  is  a  historical  figure,  or  belongs  to  the  category  of 
divine  or  mythical  beings.  It  may  be  noted  that  his  name 
does  not  end  in  '  varman'  which  is  almost  the  invariable  custom 
of  the  kings  of  Champa  at  this  period.  Further,  it  is  some- 
what singular  that  whereas  Indravarnian  is  said  to  be  the  son 
of  Bhadravarman,  and  the  latter  the  son  of  Rudravarman,  the 
last  named  king  is  simply  said  to  have  baen  born  from  Dhar- 
maraja; similarly  Dharmaraja  is  simply  said  to  have  been  born 
from  Uroja.  Of  course  ordinarily  such  expressions  indicate 
the  relation  of  son  and  father,  but  here  the  obvious  contrast 
in  tho  two  s^ts  of  expressions  may  be  taken  to  mean  that 
Rudravarman  was  merely  desc?nded  from  Dharmaraja  and 
not  his  son.1  In  short  we  shall  be  on  the  safe  side  if  we  look 
upon  the  last  three  kings  alone  as  historical  figures  viz. 

Rudravarma 

Bhadravarma 

Indraviirma 

Now  both  Rudravarma  and  Bhadravarma  ara  explicitly 
referred  to  as  kings.  It  would  then  follow  that  the  royal 
dynasty  to  which  Indravarnm  belonged  was  founded  by  Rud- 
ravarrna,  and  the  former  inherited  the  throne  of  his  father 
and  grandfather.  Strangely  enough,  this  is  exactly  the  con- 
clusion against  which  we  ara  warned  by  the  king  himself,  who 
declares,  in  no  uncertain  voic^,  that  he  did  not  inherit  the 
throne  from  his  father  or  grandfather,  but  gained  it  through 

1.      These  arguments  hnve  heen  elaborated  by    Finot.    (B.  E* 
F-     rol    IV.  pp.  90  if). 


58  THE  BHRGU  DYNASTY 

the  grace  of  MaheSvara,   by  virtue   of  his  meritorious  acts  in 
previous  births  (  cf.  the  last  four  verses  quoted  above  ). 

It  is  a  very  hard  task  to  reconcile  these  conflicting  state- 
ments. Finot  supposes  that  the  grandfather  of  the  king 
(i.  e.  Rudravarma)  had  probably  usurped  the  throne  by  mur- 
dering the  legitimate  king,  and  hence  Indravarman,  unwilling 
to  base  his  claim  to  the  throne  on  this  criminal  act,  referred 
to  his  own  austerities  and  grace  of  MaheSvara  as  forming 
sufficient  claims  thereto.1  This  is  no  doubt  a  possible  view, 
but  a  b?tter  explanation  seems  to  b?  that  Rudravarman  and 
Bhadravarman  were  local  kings,  and  it  was  Indravarman  who 
first  made  himself  the  master  of  Champa.  Thus  although 
descended  from  a  line  of  kings  he  did  not  owe  the  kingdom 
of  Champa  either  to  his  father  or  to  his  grandfather,  but  only 
to  his  own  meritorious  acts.  That  kings  Rudravarman  and 
Bhadravarman  were  historical  personages  we  gather  from 
Hoa  Que  Inscription  (No.  39  C.)  and  An-Thai  inscription 
(No.  37).  The  last  named  inscription  further  proves  that 
Bhadravarman  actually  ruled  in  the  Quang  Narn  district  and 
made  donations  to  a  Buddhist  monastery.  There  is  nothing 
to  support  Maspero's  view  that  Vikrantavarman  III,  having 
no  children,  recommended  Indravarman  to  the  principal  citi- 
zens who  sought  him  out  and  placed  him  on  the  throne  of 
Champa  .* 

1.     Ibid. 

2-     The  expressions    "Sandarsita"    (No.  31  B,     v.   II)  and 
"Mahajanavarair-anugamyamanah"    (Ibid,    v.  9.)    have 
led  Fiaot  to  suppose  that  king  Indravarman   was  "nomi- 
nated    by   the    king"    and  proclaimed    by  the    citizens' 
(Ibid  p.  97).     The  passage*,  however,  do  not  seem  to  me 
capable  of  yielding  this  interpretation. 

's  view  is   apparently    based    upon    that    of 


ANCIENT  HISTORY  OF  CHAMPA  59 

In  any  case  Indravarman  II.  seems  to  be  the  first  notable 
king  of  this  dynasty.  He  was  originally  called  "SriLaksmmdra 
Bhumlwara    Gramasvamin"1,    and  on   gaining  the  sovereignty 
of   Chamjm,  he  assumed  the  title  '  Sri  Jaya  Indravarma  Maha- 
rajadhiraja  '.     He   married  his  aunt,  a  niece  of  his  grandfather 
Rudravarman   III  (Hoa   Que  Ins.    No.  39).     The  Dong  Duong 
Inscription    praises  him   in  extravagant  terms,  and  commemo- 
rates the  erection  of  a  monastery  and  a  temple  for  Svabhayada, 
i.  e.    Buddha.     This    is  very   interesting,  for  it  shows  that  the 
king   had  leanings   towards  Buddhism.     But  he  had    of  course 
the    traditional  faith  in  fiaivism.     For  the  inscription  not  only 
roi'ers    tu  a  Sivalinga    made  by  him    (No.  31  B.  V.  3),  but  also 
contains    a  long   invocation    of    the    god  Sambhubhadresvara 
(No.    31  A.  V.  10).       This   god  is   already  familiar  to    us,    and 
we    have  seen    above  that   it    was   erected    by  Bhadravarmau 
about  400  A.  !).,  destroyed  by  fire,  and  re-installed  by  his  suc- 
cessor ^ambhuvarman.     Indravarman  II,  however,  completely 
ignores   theso  historical  facts  and  gives  an  altogether   different 
story   about  its   origin.     He  says  in  effect  that  the  sage  Bhrgu 
got  the  Hugo,  from  Mahadeva  himself,  while    Uroja  got  it  from 
Bhrgu  and  installed  it  at  Champa.    Thus  the  two  mythical  names 
Bhrgu   and  Uroja    are  substituted   for  those  of  Bhadravarmau 
and    Sarnbhuvarman.     Indravarman   could   not  possibly   have 

Finot,  but  he  has  transformed  it  a  great  deal.  Finot 
apparenfciy  means  that  Indravarman  was  nominated  by 
the  king:,  his  father,  but  Maspero  takes  this  king  to  bo 
YikrantavarniHii,  and  adds  two  new  facts  viz.  that  Vik- 
raritavarman  had  no  children,  and  that  the  nobles  of  his 
court  \vent  in  search  of  king  Imlvnvarman,  nominated 
by  him.  I  do  not  find  any  authority  for  either  of  these 
statements. 

].     I)OTI£  Duong    Ins.    No,  31.  B.  v  II.  CF.  B.  E  F-,  vol.  IV. 
P.  97. 


58  THE  BHRGU  DYNASTY 

the  grace  of  MaheSvara,   by  virtue   of  his  meritorious  acts  in 
previous  births  (  cf .  the  last  four  verses  quoted  above  ). 

It  is  a  very  hard  task  to  reconcile  these  conflicting  state- 
ments. Finot  supposes  that  the  grandfather  of  the  king 
(i.  e.  Rudravarma)  had  probably  usurped  the  throne  by  mur- 
dering the  legitimate  king,  and  hence  Indravarman,  unwilling 
to  base  his  claim  to  the  throne  on  this  criminal  act,  referred 
to  his  own  austerities  and  grace  of  MaheSvara  as  forming 
sufficient  claims  thereto.1  This  is  no  doubt  a  possible  view, 
but  a  b?tter  explanation  seems  to  b?  that  Rudravarman  and 
Bhadravarman  were  local  kings,  and  it  was  Indravarman  who 
first  made  himself  the  master  of  Champa.  Thus  although 
descended  from  a  line  of  kings  he  did  not  owe  the  kingdom 
of  Champa  either  to  his  father  or  to  his  grandfather,  but  only 
to  his  own  meritorious  acts.  That  kings  Rudravarman  and 
Bhadravarman  were  historical  personages  we  gather  from 
Hoa  Que  Inscription  (No.  39  C.)  and  An-Thai  inscription 
(No.  37).  The  last  named  inscription  further  proves  that 
Bhadravarman  actually  ruled  in  the  Quang  Nam  district  and 
made  donations  to  a  Buddhist  monastery.  There  is  nothing 
to  support  Maspero's  view  that  Vikrantavarman  III,  having 
no  children,  recommended  Indravarman  to  the  principal  citi- 
zens who  sought  him  out  and  placed  him  on  the  throne  of 
Champa  .* 

1.     Ibid. 

2»     The  expressions    "Sandarsita"    (No.  31  Rt     v.   II)  and 
"Mahajanavarair-anugamyamanah"    (Ibid,    v.  9.)    have 
led  Fiaot  to  suppose  that  kinglndravarmau   was  "nomi- 
nated    by   the    king"    and  proclaimed    by  the   citizens' 
(Ibid  p.  97).     The  passages,  however,  do  not  HUOIU  to  mo 
capable  of  yielding:  this  interpiotntion. 

Maspeio's  view  is   apparently    based    upon    that    of 


ANCIENT  HISTORY  OF  CHAMPA  59 

In  any  case  Indravarman  II.  seems  to  be  the  first  notable 
king  of  this  dynasty.  He  was  originally  called  "SrlLaksmmdra 
BhumlSvara   Gramasvamin"1,   and  on   gaining  the  sovereignty 
of   Champa,  he  assumed  the  title  '  Sri  Jaya  Indravarma  Maha- 
rajadhiraja  '.     He   married  his  aunt,  a  niece  of  his  grandfather 
Rudravarman    III  (Hoa   Que  Ins.    No.  39).     The  Dong  Duong 
Inscription   praises  him   in  extravagant  terms,  and  commemo- 
rates the  erection  of  a  monastery  and  a  temple  for  Svabhayada, 
i.  e.    Buddha.     This   is  very  interesting,  for  it  shows  that  the 
king   had  leanings   towards  Buddhism.     But  he  had    of  course 
the   traditional  faith  in  Saivisrn.     For  the  inscription  not  only 
refers   to  a  Sivalinga    made  by  him    (No.  31  B.  V.  3),  but  also 
contains    a  long   invocation   of    the    god  SambhubhadreSvara 
(No.    31  A.  V.  10).       This   god  is   already  familiar  to   us,   and 
we    have  seen    abovo  that   it    was   erected   by  Bhadravarmau 
about  400  A.  1).,  destroyed  by  fire,  and  re-installed  by  his  suc- 
cessor Sambhuvarman.     Indravarman  II,  however,  completely 
ignores   these  historical  facts  and  gives  an  altogether   different 
story   about  its   origin.     He  says  in  effect  that  the  sage  Bhrgu 
got  the  liuga  from  Mahadeva  himself,  while   Uroja  got  it  from 
Bhrgu  and  installed  it  at  Champa.   Thus  the  two  mythical  names 
Bhrgu   and  Uroja    aro  substituted   for  those  of  Bhadravarmau 
and    Sambhuvarman.     Indravarman   could   not  possibly   have 
Finot,  but  he  1ms   transformed   it    a    great    deal.     Finot 
apparently  means  that   Indravarman  was   nominated  by 
the  king,    his  father,     but  Maspero  takes  this  king  to  be 
Vikrautavarman,    and  adds  two   new  facts  viz.  that  Vik- 
rantavarman  had  no  children,  and  that  the    nobles  of  his 
court  went    in    search  of  kin^r  Itidravarman,  nominated 
by  him.     I  do  not    find  any  authority  for  either  of  these 
statements. 

1.     Don*  Duong    Ins.    No,  :j] .  B.  v  II.  Cf.  B.  E  P-,  vol.  IV. 
l>.  97. 


60  THE  BHRGU  DYNASTY 

been  ignorant  of  these  kings,  for  their  inscription  recording 
the  installation  of  the  linga  were  there  before  the  temple. 
It  was  then  a  deliberate  misrepresentation  on  the  part  of 
Indravarman  II,  actuated  no  doubt  by  a  policy  of  ignoring 
kings  and  dynasties  from  whom  he  could  riot  legitimately 
claim  his  succ?ssion. 

Besides  Dong  Duong  Inscription  two  other  inscriptions 
(Nos.  32  and  33  l)  belong  to  th^  reign  of  Indravarman  II. 
Phu  Thuaii  (No.  33)  inscription  simply  records  that  the  king 
exempted  the  temple  of  Sii  Bhagyakant-svara  from  taxes, 
and  employed  four  priests  for  daity  worship  th^re.  From  Bo 
Mang  inscription  (No.  32)  wo  learn  that  the  king  d  nlicat^l 
a  field  together  with  slaves  to  Sri  Mah.Uiugad^va,  installed 

o 

by  his  minister  named  Manicaitya  in  the  y^ar  889  A.  D.  Conven- 
tional praises  are  bestowed  on  him  in  An-Thai  inscription 
(No.  37). 

Indravarman  II  must  have  enjoyed  a  fairly  long  and 
peaceful  reign  between  854  A.  D.,  the  date  of  Vikrantavar- 
man  III,  and  898  A.  D.,  the  earliest  date  of  his  successor.  His 
known  dates  are  875  and  889  A.  D.  2  So  far  as  we  know 
he  sant  only  a  single-  embassy  to  China  in  877  A.  D.,  as  he  had 
nothing  to  fear  from  that  quarter  on  account  of  its  internal 
conditions.  Indravarman  II  seems  to  have  b  ;en  succeeded  by 
Jaya  Siiiihavarman.3  The  relationship  b  jtwen  the  two  is  riot 
definitely  known.  The  Dong  Duong  inscription  (No.  36), 
however,  says  that  the  mother  of  king  Jayashnhavarman  had 
a  younger  sister,  Pov  ku  lyan  £ii  Kajakula,  also  known  as 


1.  This  is  doubtfully  attributed  to  Indruv.irman  IT,  cr  No.  ^3 

2.  To  this  we  may  possibly  add  893  A.  1).  (Son  Introdu-Jti  ^i 

to  the  Chama  Ins.  No.  38). 

3.  This  conclusion    sftoins    to  follow    from  Uio  Ban-l:inh  Ins- 
cription (N«>.  •>•">),  nr.d  the  Cln,n--K  i  In.s«ripit.>ii  (Mo  ,'iS). 


ANCIENT  HISTORY  OF  CHAMPA  61 

Haradevi.  Haradevi's  husband  was  king  £ri  Parama-Buddha- 
loka,  and  she  installed  f3ri  Indraparame£vara  for  the  sake  of 
religious  merit  of  her  own  husband.  This  might  be  taken  to 
imply  that  the  coronation-name  of  her  husband  was  Indra- 
varman,  as  the  name  of  the  gods  is  often  fornibd  by  the  addi- 
tion of  the  name  of  the  king.  It  may  b3  held  therefore  that 
Haradevl  was  tho  qii3en  of  Indravarman  II.1  According  to 
this  view,  Suiiliavarinan  would  b?  the  son  of  the  elder  sister 
of  Indravarmaii's  queen,2  and  Indravarman  would  have  tli3 
epithet  of  "  Parama-JJuddhaloka". 

We  possess  liv1  inscriptions  belonging  to  the  reign  of  Jaya 
Simlmvarman  (Now.  34-38 ),  but  tlr>y  merely  give  a  list  of  his 
pious  donations  and  do  not  contain  any  ref^r^ncs  to  political 
evpnts.  Only  w-h^aragr  >at  d;al  of  th-3  wealth  arid  splendour 
of  Indrapura  which  s >?ms  to  have  bjen  the  real  capital  of  this 
dynasty,  although  th?  city  of  Champa  is  still  officially  recog- 
nised as  such. 

Out  of  gratitude  to  his  maternal  aunt  Haradevl,  to  whom 
he  owed  the  throne,  king  Jaya  Siiiihavarman  exempted  from 
taxes  several  temples  erected  by  her  and  installed  the  august 
goddess  Harorna. 

Other  pious  works  of  th^  king  in  the  form  of  direct  do- 
nations to  gods,  or  protection  and  immunity  granted  to  temples 
established  by  othors,  are  referred  to  in  Bo-Mang  (No.  34), 
Ban-lanh  (No.  35),  An-Thai  (No.  37),  Hoa-Que  (No.  39),  and 

1.     Tiiis  point  b;is  been  fully  discussed  in  tbe Introduction  to/ 
I'onp'  l>uong  Inscription  No.  30. 

^.  MtivSpero  concludes  from  a  reference  t°  Guhesvara  in  v. 
2  of  the  Dong  Duong  Inscription,  tluit  Guhesvara  was 
th«  name  of  Jftya,  isimhavarman's  father  (T  oung  Pao 
vol.  Xll»p.  tr)8).  I5ut  this  seems  to  be  a  far-fetched 
iut  rprotatior..  In  any  c  so  \\iu  Dame  should  bo  Guhavar- 
man  and  not  Guhosvara. 


62  THE  BHBGtT  DYNASTY 

the  fragmentary  Chau-sa  Inscriptions  (No.  38). 

It  is  important  to  note  that  the  royal  patronage  vras  not 
confined  to  f5aivism  alone  but  Buddhism  also  had  a  fair  share 
of  it. 

The  queen  of  Jaya  Simhavarman  was  named  Tribhuvana- 
Mahadevi  who  is  praised  in  extravagant  tarms  in  the  Nhan- 
Bieu  Inscription  (  No.  43  )  and  whose  religious  donations  are 
referred  to  in  the  Ha-Trung  inscription  (No.  44).  The  Nhan- 
Bieu  inscription  refers  to  her  father's  family  as  of  very  high 
standing  arid  gives  the  following  genealogy. 
Lyan  Vrddhakula 

Narendradhipati  Son 

i  i 

Daughter  Tnbhu  vaiwdevi  — 

" 


Pov  Klun  Pilih  Rajadvarah 

The  Nhan  Bieu  inscription  furnishes  a  detailed  account  of 
Pov  Klun  Rajadvarah,  the  son  of  tho  queen's  cousin.  He  be- 
came a  favourite  of  king  Jayasimhavarman  and  was  sent  on  a 
diplomatic  mission  to  Java.  The  Bo-Mang  inscription  (  No.  34  ) 
makes  a  vague  allusion  to  the  power  of  the  king  having  spread 
to  other  lands,  and  this  is  confirmed  by  the  diplomatic  mission 
sent  to  Java  which,  as  we  shall  see,  was  continued  by  his  suc- 
cessors. King  Jayasiuihavarinan  was  succ^ed'id  by  his  eldest 
son  $ri  Jaya^aktivarman.1  He  is  only  referred  to  in  t^e  Nhan 
Bieu  Ins.  (No.  43)  and  probably  reigned  for  only  a  short  time. 
The  earliest  known  date  of  Jayasimhavarman  is  898  A.  D.  and 

1.  Jt  is  unnecessary  to  point  out  in  detail  the  errors  in  Mas- 
pero's  accounts  of  this  period.  They  are  due  partly  to 
the  misreading  of  the  Po-Naprar  Ins.  (No.  4f>)  by  Bertfai- 
irno,  thereby  introducing  a  newkintr  Hnravurm;in,  and 
pftrtly  to  tho  fact  that  several  inscriptions  throwing  n«w 
light  on  this  period  were  not  yol  d.scoTered. 


ANCIENT  HISTORY  OF  CHAMPA  63 

that  of  the  successor  of  JayaSaktivarman,  909  A.  D.  Jayasiin- 
havarman,  theref  3re,  must  have  died  sometime  between  903  A.  D. 
his  last  known  date,  and  909  A.  D.  His  son,  too,  must  have  died 
before  909  A.  D.  The  next  king  was  Bhadravarman  III.  whose 
relationship  to  his  predecessor  is  not  known  as  yet.  The  way 
in  which  he  is  introduced  in  the  Nhan  Bieu  inscription  seems 
to  indicate  that  he  did  not  occupy  the  throne  by  any  unfair 
means.  For  Instancy  Pilih  Rajadvarab,  the  son  of  the  cousin 
of  Jaya  S'nihavarman's  queen,  continued  to  occupy  a  high  posi- 
tion under  Bhadravarrnan,  as  he  did  under  his  two  predeces- 
sors, and  was  again  sent  on  a  diplomatic  errand  to  Java.  This, 
of  cours.1,  proves  nothing,  but  gives  ris^  to  a  fair  presumption 
that  th-^re  was  no  violent  disturbance  in  the  internal  polity 
of  the  kingdom. 

We  possess  four  inscriptions  of  the  time  of  Bhadravarman 
III.  (  NOH.  39-42  ).  Con  volitional  praises  are  bestowed  upon 
thr>  king,  and  in  particular  his  victories  over  enemies  are  refe- 
rred to  again  and  again.  Whether  these  are  mere  eulogistic 
expressions  or  have  any  historical  basis  to  stand  upon,  we  have 
no  means  to  determine.  The  Bang- An  inscription  ( No.  42 ) 
refers  to  the  multitude  of  royal  ambassadors  coming  from 
different  countries.  The  Hoa-Que  Inscription  ( No.  39 )  says 
with  reference  to  one  of  his  ministers,  that  he  was  able  to 
understand  thoroughly  the  meaning  of  m^ssag3s  scmt  by  kings 
from  different  countries/  The  Nhan-Bieu  Inscription  (No. 
43)  states  that  he  sent  Pilih  Rajadvarah  on  a  diplomatic  mis- 
sion to  Java.  These  isolated  statements,  occurring  in  different 
contexts,  leave  no  doubt  that  the  kingdom  of  Champa  was 
now  recognised  abroad  as  an  important  and  powerful  kingdom 
and  took  part  in  international  politics.  The  first  stages  of 
this  new  departure  we  have  already  not'ced  in  the  reign  of 
Jaya  Simhavarman. 

The  Hoa-Qu  »  inscription   (  No  39)   refers  to  an  important 


«4  THE  BH^GTJ  DYNASTY 

collateral  branch  of  the  royal  family  which  supplied  high 
officials  to  the  kingdom.  The  founder  of  this  family,  Sartha- 
vaha,  was  a  nephew  of  Rudravarman  III,  the  first  king  of  the 
dynasty,  and  a  brother  of  the  principal  queen  of  Indravarman 
II.  His  three  sons  Xjfta  Mahasamanta,  Sjna  Narendra  nrpa- 
vitra  and  Sjna  Jayendrapati  occupied  high  positions  in  the 
kingdom  as  ministers  of  king  Bhadravarman.  These  three 
brothers,  together  with  a  younger  sister,  called  Ugradevi,1  erec- 
ted an  imaga  of  Maha  Rudradeva,  '  out  of  devotion  to,  and  in 
imitation  of  the  features  of  their  father/  Other  religious  en- 
dowments of  the  members  of  the  family  ara  also  referred  to  in 
the  same  inscription. 

Bhadravarman  erected  many  temples  and  images  of  gods, 
a  list  of  which  is  given  in  the  Hoa-Que  inscription  (No.  39). 
Other  religious  endowments  are  referred  to  in  the  Bang-an 
inscription  (  No.  42  ). 

Bhadravarman  must  have  a  very  short  reign.  His  known 
dates  are  909  and  910  A.  D.  He  must  have  died  in  910  or  911 
A.  D.  the  known  date  of  his  successor.  His  reign,  therefore, 
ialls  between  this  date  and  903  A.  D.  the  last  known  date  of 
Jaya  Simhavarman.  As  one  king  intervened  between  the 
two  he  did  not  probably  reign  for  more  than  a  period  of  five 
years,  905  to  910  A.  D. 

Bhadravarman  III.  was  succeeded  by  his  son  Indra\arman 

1.  Huber  who  edited  the  Hoa-Que  inscription  remarks  that 
Ugradevi  had  married  a  Cham  king,  probably  Bhadravar- 
man III,  ;the  reigning  king  (B.  E.  F.  vol.  XI,  p.  280). 
This  is  apparently  based  on  his  interpretation  of  verse 
XXV]  (c)  4>f  the  inscription.  But  the  verse  does  not  eon- 
tain  any  word  equivalent  to  "queen"  so  far  as  1  could 
see  (cf.  the  text  and  translation  of  the  inscription  No.  3D). 


ANCIENT  HISTORY  OF  CHAMPA  65 

III.  We  possess  eight  inscriptions  of  his  reign  (  Nos.  43-50  J.1 
The  king  had  a  remarkable  personality.  His  literary  accom- 
plishments are  described  in  the  Po-Nagar  inscription  (  No.  45 ). 
He  is  said  to  have  mastered  the  six  systems  of  Brahmanical 
Philosophy  as  well  as  the  Buddhist  Philosophy,  the  Grammar  of 
Pamni  together  with  its  commentary  Kagika,  and  the  Uttara- 
kalpa  of  the  k5aivites.  Inspite  of  obvious  exaggerations,  the 
king  must  be  taken  to  have  been  a  remarkable  scholar  in  his 
day. 


1.  It  has  been  usual  to  distinguish  between  Indravarman  III 
and  his  successor  Jaya  Indravarman  I,  the  last  five 
inscriptions  (Nos.  4G-5c)  being  attributed  to  the  latter. 
But  I  do  not  see  any  reason  for  this  distinction.  Indra- 
varman II,  for  example,  is  twice  called  Jaya  Indravarman 
(cf.  Dong  Duong  Ins.  No.  31,  B.,  and  Bo-Mang  Inscrip- 
tion'No,  32)  and  the  same  thing  may  hold  good  in  the 
case  of  Indravarman  III.  Besides,  the  Po-Nagar  inscrip- 
tion (No.  47)  of  the  so-called  Jaya  Indravarman  I  refers  to 
the  re-erection  of  a  stone  image  in  place  of  the  golden  one 
formerly  installed  by  the  king  himself  (cf,  yena  in  line  1 
and  its  correlative  sa  in  line  3).  Now  we  know  from  No. 
45  that  Indravarman  ULerected  a  golden  image  of  Bhag&- 
vati.  The  identity  of  the  two  may  therefore  be  presumed 
on  fairly  satisfactory  evidence,  although  it  cannot 
be  definitely  proved.  It  may  be  objected  that  as  Indra- 
varman III  'ascended  the  throne  in  910  or  911  A.  D. 
and  the  last  known  date  of  Jaya  Indravarman  is  971  A.D. 
the  identification  of  the  two  would  lead  us  to  presume  an 
unusually  long  reign.  But  as  the  Lai-trung  Inscription 
(No.  46)  of  Jaya  Indravarman'^1  is  dated  918  or  921  A.D. 
we  have  in  any  case  to  presume  quite  a  long  reign. 
Besides,  Maspero's  theory  that  Indravarman  HI  was 
succeeded  by  Jaya  Indravarman  I  about  960  A.D.  is 
proved  erroneous  by  the  Lai-trung  Inscription  (No.  46). 


66  THE  BHRGU  DYNASTY 

But  while  the  king  was  busy  with  the  study  of  Philosophy 
and  Grammar,  the  kingdom  was  invaded  by  the  Cambodgians. 
The  Po-Nagar  inscription  (  No.  47 )  informs  us  that  the  golden 
image  installed  by  the  king  was  carried  away  by  the  Cambo- 
dgians and  the  king  substituted  a  stone  image  in  its  place  in 
965  A.  D.  This  golden  image  is  no  doubt  that  of  the  goalless 
BhagavatI  which  was  installed  by  the  king  in  the  year  9 ±8 
A.  D.  (cf.  Po  Nagar  Ins.  No.  45 ). 

The  date  of  this  Gambodgian  invasion  is  not  difficult  to 
determine.  The  Baksei  Cankran  inscription  of  Kajendravar- 
man  II,  dated  947  A.  D.,1  states  that  the  king  was  a  fire  of 
destruction  to  his  royal  enemies,  commencing  with  that  of 
Champa.  As  Rajendravarman  ascended  the  throne  in  944 
A.  D.,  his  expedition  against  Champa  must  have  taken  place 
between  944  and  947  A.  D. 

Indravarman  ultimately  hurled  back  the  forces  of  the 
Cambodgian  king,  but  his  straitened  circumstances  are  indi- 
cated by  the  fact  that  the  golden  image  of  Bhagavati  which 
was  carried  away  by  the  invading  troops  could  only  be 
replaced  by  a  stone  figure.  (Po  Nagar  Ins.  No.  47). 

For  a  long  time  the  kings  of  Champa  stopped  their 
customary  presents  to  China,  apparently  b'jcaus^  it  was  torn 
by  internal  dissensions  after  the  downfall  of  tin >Tang  dynasty. 
The  four  ephemeral  dynasties  that  succeeded  the  T'arig  were 
all  ignored  by  the  Chain  kings,  but  on  the  accession  of  Kouo 
Wei,  who  founded  a  new  dynasty — the  Heou  Tcheou  Indra- 
varman sent  an  embassy  to  China  with  various  presents 
(951  A.  D.).  The  intercourse  thus  resumed  continued 
uninterrupted  throughout  hia  reign.  When  Tchao  K'ouan^- 
Yin  founded  the  Soung  Dynasty  in  China  (960  A.  D.),  liidra- 

1.     J.    A.  188:    (2)  p.   151J1881  (1)  p.    54.     Aymonier,  Cam- 
bodgo  vol.  Ill  p.    8. 


ANCIENT  HISTORY  OF  CHAMPA  67 

varman  sent  an  embassy  to  offer  congratulations.  Altogether 
seven  embassies  from  Champa  visited  the  Imperial  court  in 
958,  959,  962,  966,  967,  970  and  971  A.  D.1 

Indravarman  III.  enjoyed  a  long  reign  of  sixty  years. 
Ho  ascended  the  throne  about  911  A.  D.  and  died  in  971  or 
972  A.  D. 


KINGS  REFERRED  TO  IN  CHAPTER  VI. 

1.  Rudra varman  III. 

2.  Bhadravarrnan  II. 

(Son  of  No.  1) 

3.  Indravarman  II.  (c.  870-c.  895  A.D.) 

(Son  of  No.  2) 

4.  Jaya  Simhavarman  (c.  895-904  A.  D.) 

(Son  of  the  elder  sister  of  the 
queen  of  No.  3) 

5.  Jay agakti varman  (c.  904-905  A.  D.) 

(Son  of  No.  4) 

6.  Bhadra varman  III.  (c.  905-911  A.  D.) 

7.  Indravarman  III.  (c.  911  A.  D.-972  A.  D.) 

(Son  of  No.  6) 


1.     T'oung  Pao  1911,  p.  62  ff. 


Chapter  VII. 
The  Annamite  Invasions. 

For  nearly  a  century  after  the  death  of  Indravarman  III. 
the  history  of  Champa  is  obscure  in  the  extreme.  Excepting 
one  doubtful  case,  to  be  noticed  later  on,  no  epigraphic  evi- 
dence comes  to  our  help,  and  we  are  solely  dependent  on 
the  Chinese  and  Annamite  annals  for  guiding  us  in  this 
dark  period.  The  outstanding  event  of  this  period  is 
the  Annamite  invasion,  leading  to  internal  disintegration 
of  the  kingdom  of  Champa,  and  this  sufficiently  explains 
the  absence  of  epigraphic  records  bearing  upon  the  history 
of  the  period. 

Indravarman  III.  seems  to  have  been  succeeded  by  a  king 
whose  name  is  differently  spelt  in  Chinese  histories  and 
may  be  taken  to  be  equivalent  to  Paramesvaravarman. 
He  sent  embassies  to  China  in  972,  973,  974,  976,  977, 
and  979  A.  D.  But  he  was  soon  involved  in  a  quarrel  with 
the  Annamites  which  brought  ruin  upon  himself  and  his 
kingdom. 

AH  the  Annamitee  began  to  play  an  increasingly  predo- 
minant part  in  the  history  of  Champa  from  this  time  for- 
ward till  that  kingdom  was  finally  subjugated  by  them, 

it   is  necessary   to  give  a   brief  review  of  the   rise  and  growth 
of  this  new  power. 

It  has  already  been  related  in  Chapter  II  how  a  section 
of  the  widely  spread  Yue  race  had  ultimately  established 
itself  in  Tonkin  and  northern  Annarn,  and  developed  a 
distinct  nationality.  It  has  also  been  pointed  out  that  when 
this  country  passed  into  the  hands  of  China  (111  B.  C.)  during 
the  Han  period,  the  territory  inhabited  by  tin  Arinamit?a 
was  comprised  within  the  two  Chinese  provinces  of  Kiao- 


ANCIENT  HISTORY  OF  CHAMPA  69 

tche   and  Kieou-tchen    corresponding   to   modern   Hanoi    and 
Thanh  Hoa  regions. 

These  two  provinces  were  ruled  by  Chinese  governors. 
Tho  central  authority  in  China,  however,  could  not  always 
keep  a  firm  hold  upon  these  distant  provinces.  Si- 
Kouang,  the  governor  of  Kiao-tche  (in  the  first  quarter  of 
the  first  century  A.  I).)  behaved  practically  as  an  independent 
king.  His  administration  was  memorable  for  the  large 
measure  of  success  which  attended  his  efforts  to  introduce 
the  Chinese  civilisation  in  tho  province.  But  the  tyranny 
of  tho  Chinas  3,  both  officials  and  colonists,  weighed  heavily  upon 
the  people.  In  8G  A.  1).  To  Dinh,  the  successor  of  of  Si  Kouang 
put  to  death  tlr*  husband  of  Tru'ng  Trac,  and  the  exaspe- 
rated people  fit  once  broke  into  revolt  under  tho  leadership 
of  this  spirited  lady  and  her  sister  Tru'ng  Nhi  The  Chinese 
governor  fled  in  haste  and  Tru'ng  Trac  began  to  rule  as 
an  independent  sovereign  (40  A.  D.).  But  h^r  power  was 
short-lived.  A  Chinese  army  under  Ma  Youen  easily  over- 
ran the  country.  The  two  sisters  were  taken  captive  and 
beheaded,  and  the  Chinese  authority  was  again  established 
iri  the  country. 

The  conqueror  Ma  Youen  planted  a  column  of  bronze 
at  Co-lau  as  a  token  of  his  victory,  and  also  probably  to 
mark  the  boundary  of  the  province  He  did  not  pass  beyond 
Than  Hoa  in  the  south,  but  according  to  later  legends,  he 
passed  far  to  the  south,  in  the  heart  of  Aunain,  planted  a 
small  Chinese  colony  there,  and  erected  two  copper  columns 
to  mark  the  southern  frontier  of  the  Chinese  possessions. 

The  Annamitos  again  revolted  in  183  A.  D.,  but  were 
subjugated  iri  226  A.  D.  Jn  541  Ly  Bon  or  Ly  Bi,  an 
Annamite  of  Chinese  origin  revolted  against  the  Chinese 
governor  and  declared  himself  king.  He  and  his  two  suc- 
cessors ruled  for  62  years,  but  the  Chinos"1  general  Lieou  Fang 


70  THE  ANNAMITE  INVASIONS 

reconquered  the  province  in  603  A.  D.  Ly  Bon  ruled  over 
the  whole  of  Tonkin  and  in  the  south  his  kingdom  reached 
the  frontier  of  Champa.  His  fight  with  Kudravarman  has 
been  referred  to  in  Chapter  IV. 

From  603  to  939  A.  D.  the  Chinese  remained  the  undis- 
puted master  of  Tonkin.  Under  the  T'ang  dynasty  a  new 
province  was  created  embracing  all  the  Chinese  possessions 
from  the  northern  extremity  of  Tonkin  to  the  borders  of 
the  kingdom  of  Champa.  It  was  named  Ngan-nan  (pro- 
nounc-'d  by  th"  Aimnmitjs  as  An  Nam)  meaning  "pacified 
south".  In  722  an  Annamite  chief,  Mai  Thuc  Loan,  made 
alliance  with  the  kings  of  Champa  and  revolted  against  the 
Chinese  governor.  But  the  revolt  was  easily  suppressed  by 
the  Chinese  generals. 

Towards  the  close  of  the  ninth  century  A.  D.  troubles 
arose  in  the  country.  The  political  changes  in  China,  invol- 
ving frequent  changes  in  the  provincial  administration,  led 
to  a  state  of  anarchy  and  confusion  in  Tonkin.  At  last, 
unable  to  bear  the  miseries  of  Chinese  yoke,  the  Annamites 
broke  into  revolt  early  in  the  10th  century  A.  D.  The 
moment  was  very  opportune.  The  downfall  of  the  Imperial 
T'ang  dynasty  in  907  A.  D.  was  followed  by  a  period  of  anarchy 
and  disintegration  in  China,  lasting  for  more  than  half  a  century. 
The  Annamites  took  full  advantage  of  this  situation 
and  freed  themselves  from  the  iron  yoke  of  the  Chinese. 
Henceforth  Annarn  became  an  independent  country,  nomi- 
nally acknowledging  the  suzerainty  of  China  at  times,  but  quite 
free  from  Chinese  control  for  all  practical  purposes.  A  new 
power  thus  came  into  existence  which  was  ultimately  destined 
to  play  an  important  part  in  the  history  of  south-eastern 
Asia.  1 

1.     The  short  historical  account  of  Annarn  is  mainly  based  on 
the  following  books.      (1)    Cordier-IJistoire    Generalo    de 


ANCIENT  HISTORY  OP  CHAMPA  71 

The  first  independent  royal  Annamite  dynasty  was 
founded  by  Ngo  Quyen  in  939  A.  D.  But  the  supreme  power 
did  not  remain  with  a  single  chief  for  a  long  time.  By  965 
A.  D.  twelve  important  chiefs  had  partitioned  the  country  among 
themselves.  In  9G8  A.  D.  Dinh  Bo  Linh  defeated  the 
twelve  chiefs  and  proclaimed  himself  emperor.  He  ruled 
for  12  years  but  was  murdered  in  979  A.  D.  Ngo  Nhut 
Khanh,  one  of  the  twelve  chiefs  defeated  by  the  emperor, 
had  taken  refuge  in  the  court  of  Champa.  As  soon  as  the 
news  of  emperor's  death  reached  him,  he  planned  to  seize 
the  throne  and  asked  for  the  aid  of  Paramesvaravarman. 

The  latter  readily  consented  and  led  a  naval  expedition 
against  Tonkin  in  person.  The  Chain  fleet  made  good  progress 
and  reached  within  a  few  miles  of  the  capital.  At  night,  how- 
ever, a  storm  broke  out  and  destroyed  the  whole  fleet  with 
the  exception  of  the  royal  vessel  which  safely  returned  to 
Champa.  A  large  number,  including  Nhut  Khanh,  was  drow- 
ned and  the  rest  fell  into  the  hands  of  the  Annamites  ( 979 
A.  D. ). 

Shortly  after,  Le  Hoan  was  elected  by  the  Annamite  chiefs 
as  their  emperor  ( 980  A.  D. ).  Ho  successfully  opposed  a 
Chinese  expedition  sent  by  the  Emperor  K'ouang-Yito  recon- 
quer the  province.  He  sent  an  ambassador  to  ParameSvaravar- 
man,  but  the  latter  imprisoned  him  against  diplomatic  conven- 
tion of  all  ages  and  countries.  Lo  Hoan  was  naturally  furious, 
and  led  an  expedition  in  person  against  Champa.  ParameSvara- 
varman  was  defeated  and  killed  at  the  first  encounter,  and  the 
Annamite  king  marched  towards  the  capital.  Although  a  new 
king  was  hastily  set  up,  he  could  not  save  the  capital  city  which 
fell  into  the  hands  of  the  Annamitos.  After  pillaging  the  city  and 

la  Chine  [Paris  1920]       [2],     E.    Luro  — Le  Pays  D'  Au- 
nam  [Paris  1878]. 


72  THE  ANNAMITE  INVASIONS 

burning  its  temples  Le  Hoan  made  arrangements  for  governing 
the  province  and  returned  with  an  immense  booty  (982  A.  D. ). 
Among  others,  he  took  with  him  100  ladies  of  the  royal  harem 
and  an  Indian  Bhiksu. 

The  new  king — whose  name  has  been  restored  from  Chinese 
Annals  as  Indravarman  (IV) — took  refuge  in  his  southern 
territories  and  sent  a  Brahmana  envoy  to  the  Chinese  court 
complaining  against  the  Annamite  occupation  of  Champa. 
But  the  emperor  was  not  in  a  mood  to  renew  the  fight  with 
the  Annamites  and  advised  the  king  of  Champa  to  protect 
his  own  kingdom  and  live  on  friendly  terms  with  his 
neighbours. 

In  the  meantime  the  Annamite  chiefs  were  quarrelling 
among  themselves.  The  history  of  the  internal  quarrels  and 
dissensions  is  but  imperfectly  known  to  us  but  they  ultimately 
led  to  the  usurpation  of  the  throne  of  Champa  by  Lu'u-Ky- 
Tong,  an  Annamite  chief,  who  revolted  against  Le  Hoan.  L3 
Hoan  advanced  with  an  army  to  punish  him  but  the  difficulties 
of  the  route,  added  to  the  inclemency  of  the  weather,  forced 
him  to  retreat  (983  A.  D.). 

Lu'u-Ky-Tong  was  now  quite  secure  in  his  domi- 
nions in  northern  Champa.  His  power  was  on  the  increase, 
and  after  the  death  of  Indravarman  IV  he  was  officially  proclaim- 
ed king  of  Champa.  The  foreign  domination,  however, 
pressed  hard  on  the  people,  and  they  began  to  emigrate  to 
the  Chinese  territories  in  large  numbers.  Fortunately,  a 
national  hero  appeared  at  this  time  at  Vijaya.  Lu'u-Ky-Tong 
disappeared  and  the  former  was  crowned  king  under  the  name 
of  Vijaya  gri  Harivarman  (II) 1  (989  A.  D.).  The  capital  was 
fixed  at  Vijaya  in  Binh-Dmh. 

1.  Maspero  reads  this  name  as  Sri  Indravarman  [T'onng  Pao 
1911,  p.  72]  but  cf.  Finot's  remarks  in  B.  E.  F.  vol.  !£V, 
No.  2.  p.  48  fn  (2). 


ANCIENT  HISTORY  OF  CHAMPA  73 

This  king  has  left  a  short  Cham  inscription  of  four  lines 
on  a  block  of  sandstone  lying  in  the  vestibule  of  a  temple  at 
Myson(No51).  It  records  the  installation  of  the  god  Sri 
Jaya  I^ana  Bhadresvara  in  the  year  991  A.  D.,  and  is  proba- 
bly a  reminiscence  of  the  work  of  restoration  that  must  have 
slowly  followed  the  cruel  devastation  by  the  Annamites. 

Shortly  after  his  accession  Harivarrnan  II  found  his  terri- 
tories again  ravaged  by  L  ^  Hoan.  He  sent  an  embassy  with 
rich  presents  to  tin  Imperial  court  of  China  complaining  about 
th^  conduct  of  L^  Hoan,  and  the  emperor  commanded  Le  Hoan 
to  keep  within  his  own  territory.  Hari  Varman  II  also  wanted 
to  conciliate  th'-j  Annamito  kins;  .and  refused  assistance  to  an 
Annamit?  chief  who  had  rebelled  against  Ls  Hoan.  The  latter, 
touched  by  this  signal  mark  of  friendship,  and  probably  also 
intimidated  by  the  order  of  the  Chinese  emperor,  not  only 
stopped  his  incursions,  but  also  released  a  number  of  Chaoi 
prisoners  (  992  A.  D. ).  During  the  same  year  the  Chinese  em- 
peror sent  a  rich  present  to  Harivarman  II,  who  was,  glad  beyond 
measure  at  such  an  unexpected  honour,  and  sent  in  return  an 
envoy  with  a  rich  tribute.  In  a  letter  to  the  emperor  which  he  sent 
.along  with  this  envoy,  the  king  poured  forth  his  feelings  of 
gratitud3  and  helpl?ssri?ss  in  a  pathetic  manner  : 

"  1  am  a  chief  of  email  renown.  The  foreigners  always 
invaded  and  devastated  my  country,  and  my  subjects,  unable 
to  defend,  were  scattered  like  straw  before  a  storm.  Then  you 
extended  your  protection  to  me  and  sent  me  a  present  of  mag- 
nificent horses,  standards  and  equipments  of  war.  Learning  the 
Imperial  favour  vouchsafed  to  me,  my  neighbours  no  longer 
entertain  any  desire  of  ruining  me.  Now  my  kingdom  is  again 
enjoying  peace,  and  the  scattered  people  are  coming  back... 
My  country  has  the  same  reverence  for  you  as  for  the  heaven 
.above  which  covers  us,  and  the  earth  below  which  bears  us,  and 
my  gratitude  is  unlimited.  10,000  li  of  sea  divides  your  august 


74  THE  ANNAMITE  INVASIONS 

capital  from  my  country,  and  yet  your  goodwill  is  extended 
towards  me"  The  humble  epistle  ended  with  a  request  that 
three  hundred  of  his  subjects  which  had  taken  refuge  in  the 
Chinese  territory  might  be  repatriated  to  Champa. 

Outwardly  Harivarinan  was  on  equally  good  terms  with 
Le  Hoan,  the  Annamite  king,  and  sent  diplomatic  missions  to 
him.  Nevertheless  the  soldiers  of  Champa  ravaged  the  Aima- 
mite  territory  to  the  north.  Onca,  Le  Hoan  rebuked  the 
Cham  envoy  and  refused  to  accept  the  tribute  brought  by  him. 
Harivarinan  hastened  to  pacify  him  and  sent  his  own  grandson 
as  hostage  to  his  court  ( 095  A.  D. ).  But  the  Chains  never- 
theless continued  to  raid  the  Annatnite  territory.  In  997  a 
Cham  army  marched  npto  the  borders  of  Tonkin  but  returned 
without  invading  it. 

Harivarman  II  was  succeeded  by  a  king,  the  first  part  of 
whose  name  alone  has  reached  us  in  a  Chines?  form,1  viz.  Yah 
Pu  Ku  Vijaya  Sri.  He  ascended  the  throne  sometime  before 
999  A.  D.  when  he  sent  an  envoy  to  China.  King  Harivarman 
II,  although  proclaimed  king  at  Vijaya,  had  re-established  the 
Court  at  the  ancient  capital  Indrapura.  But  that  city  was 
sacked  by  Le  Hoan  and  had  suffered  all  the  horrors  of  foreign 
domination.  Yan  Pu  Ku  Vijaya  Sri  definitely  abandoned  it, 
and,  in  order  to  avoid  the  domination  of  the  Aimamites,  retired 
to  Vijaya  which  henceforth  became  the  capital  of  Champa 
and  remained  as  such  till  the  end. 

In  1004  Yan  Pu  Ku  Vijaya  Sri  sent  an  ambassador  to  the 
Chiness  Court  who  met  there  a  deputation  iVom  Arab.  Three 
years  later,  he  sent  another  ambassador  to  the  Emperor  with 
a  long  loiter  and  rich  presents.  Question  >d  by  the  Emperor 
the  ambassador  reported  that  th  kir  capital  had  b»en  removed 
to  Vijaya,  700  li  to  th  *  south  of  th  *  old  capital. 

1.    Yang  p'o TI  Ivh;  T'i  t'cm  vi  Che  li. 


ANCIENT  HISTORY  OF  CHAMPA  75 

Ya&  Pu  Ku  Vijaya  £ri  w«  succeeded  by  a  king,  the  Chi- 
nese form  of  whose  name1  has  been  doubtfully  restpred  to  gri 
Harivarmadeva  III.  He  sent  three  embassies  to  China  ia  1010, 
1011,  and  1015,  and  one  to  Tonkin  in  1011.  With  hi*  envoy 
to  China  in  1011  he  sent  a  few  lions  which  were  objects  of 
great  curiosity  to  the  Imperial  Court. 

Hie  successor,  the  Chinese  form  of  whose  name'  has  been 
doubtfully  restored  to  Paranie§varavarman  II,  sent  tribute  to 
China  in  1018  A.  D.  Early  in  the  year  1021,  the  Annamites 
all  on  a  sudden  attacked  the  camp  of  Bo  Chanh  which  protec- 
ted the  northern  frontier  of  Champa.  The  Cham  genei^l  op- 
posed th-em,  but  was  killed,  and  his  army  retreated  in  disor- 
der. The  invading  amiy,  however,  also  suffered  great  lots  and 
did  not  dare  to  advance?  any  further. 

The  next  king,  the  Chinese  form  of  whose  name8  has  been 
doubtfully  restored  as  Yah  Pu  Ku  £rl  V  ikrantavarman  ( IV  ) 
was  on  the  throne  in  1030  A.  D.  when  he  ssnt  an  embassy  to 
China  with  tribute.  His  reign  seems  to  be  full  of  civil  wars 
and  revolutions.  For  twice,  in  1038  and  1039  A.  D.,  his  son 
sought  protection  at  the  court  of  Tonkin,  and  a  few  months 
later,  th?  entire  garrison  of  the  camp  of  Bo  Chinh  »0ught  re- 
fuge with  the  Annamite  Ernparor.  Vikrantavarman  died  in 
1041  A.  IX,  and  th*  year  following,  his  son  Java  Si u* havarman 
II  asked  for  investiture  from  the  Chinese  court. 

Jaya  Simhavarman's  indiscretion  brought  auother  terrible 
calamity  upon  the  unfortunate  kingdom  of  Champa.  In  104£ 
his  navy  harassed  th*  Annamite  coast  but  was  forced  to  retreat 
in  the  face  of  a  large  fore  3  sent  against  them.  The  Annamite 
Emperor  Pliat  Ma  now  decided  on  an  expedition  on  a  large 
scale  to  chastise  his  turbulent  neighbours,  who  had  besides, 

1.  Che  H  Hia  H  pi  ma  ti. 

2.  Che  Mei  P'ai  mo  tie 

,°i.  Yang  P'on  Kou  Che-li  P'i    lau  To  Kia  pan  motie. 


76  THE  ANNAMITE  INVASIONS 

ceased  to  perform   any  act  of  vassalage  ior  the  last  sixteen 
years.     He  constructed   100  new  vessels  and  drilled  hia  soldi- 
ers  for   both   offensive  and  defensive  war.     At  length,  on  the 
12th  January,   1044,   he   led  the   expedition  in  person  against 
Champa.     The  flotilla   safely  reached  the   bank   of   the  river 
Ngu  Bo  whers  Jaya  Sirhhavarman  was  waiting  with  his  troops. 
The   Annamites   disembarked  and   offered   battle.     The  Cham 
army   was  completely   routed.     Jaya     Simhavarman     himself 
lay   dead    on    the     field    which    was   covered     by     the     dead 
bodies  of  30,000   of  his   soldiers.     Moved   by   pity     That   Ma 
at  last   stopped  this     fearful   carnage   and     inarched    towards 
the  capital  city  Vijaya.     Vijaya  was    easily  captured  and  rava- 
ged by  his  army.     At  last  the  Anuamita  Emperor  turned  back 
with   an   immense   quantity   of   booty    and   large    number   of 
prisoners,  including   all    the  women  of  the  palace     It  is  recor- 
ded about  one  of  these    that   wlrai  summoned  to  the  royal  vos- 
sel   she   threw    h?r.self  into  th'j    sea,  preferring  death  to  disho- 
nour in  th?   hands   of    her   foreign  for*.     Tho  emperor  admired 
h~r   nM^l ,ty    ami    guv-3    \\*r  a   posthumous  title  meaning  '  \vry 
chaste  and  very  sw-^t  lw.lv.' 

KINGS  REFERRED  TO  IN   CHAPTER   VII. 

1.  EaranviSvaravarrnan  (972 — 982  A.  D. ) 

2.  Indravannan  IV  (c.  982 — 988  A.  D. ) 

a     Lu'u-Ky-Tong  ( 983—989  A.  D.  ) 

(  Aimauiifc  usurper) 

4.  Vijaya  Sri  Harivarman  II  (989— c.  998  A.  D. ) 

5.  Yau  Pu  Ku  Vijaya  S'rl.        ( c.  998— c.  1008  A.  D.) 
C.     6rl  Harivarmaileva  HI        (c.  1008— c.  1016  A.  D. ) 

7.  Parame^varavarman  II         (c.  101G—  c.  1028  A.  D.  ) 

8.  Vikrantavarman  IV  (c.  1028—1041  A.  D.  ) 

9.  JnyaRimluivarrnan  II  (1041 1044  A   D  > 

<  Son  of  No.  8) 


Chapter  VIII. 
DECLINE  OF  CHAMPA. 

The  dynasty  which  came  to  power  in  989  A.  D.  alter  the 
Ammmite  usurpation  perished  with  Jaya  Simhavarman  II 
amid  the  disasters  of  the  second  Annamite  invasion.  But 
within  six  years  a  now  dynasty  was  founded  by  Jaya  Pafame- 
£vuravarmadeva  Tsvararnfirti,  descended  from  the  old -royal 
family  of  Champa  1 

Tlie  new  king  lia'l  to  fac^  a  very  h?avy  task.  For  nearly 
seventy  years  (980— J 050  A.  D.)  tin  kingdom  was  a  prey  to 
foreign  invasions  aivl  internal  dissensions.  The  repeat  xl  incur- 
sions of  the  Annamites  had  brought  untold  miseries  upon 
the  kingdom  and  exhausted  its  resources.  As  tli3  central  au- 
thority became  weak,  provincial  revolts  b^gan.  The  southern 
provinc  ^  of  Paiiduranga,  for  example,  r  *peat  jdly  rabelbd  and 
s^t  up  a  new  king  on  the  throne8  Th^  Cnml)oigians  also  pro- 
bably took  advantage  of  th3  weakness  of  tlrsir  neighbour  to 
push  on  th')ir  plundering  raids  into  tin  kingdom,3 

It  r-'^fl'cts  givat  credit  OH  »laya  ParameMrar«i  Varman  that 
hu  brav.-jly  fae-jd  thj  dangers  and  restored  p^ac  ^  and  order  in 
th:i  kingdom  to  a  considerable  t»xt.»iit.  H;  linst  turned  his 

1.  Cf.  Phu-Qui  Ins.  (No.  57).     Mespero's  vieTi  that  *4his  ances- 
tors were  simple  warriors,   vassals    of  the  preceding  kings" 
rests  upon  a  somewhat  wide  interpretation  of    the  verse  2  of 
the  Po-Nagar  Ins.  (No.  60).  It  must  be  added,  however,  that 
the  Phu  Qni  Ins.  wai  not  discovered  when  Maspero  wrote. 

2.  cf .  Po  Klaun  Garai  Ins.  Nos.  53,  54. 

3.  This  seems  to  be  a  legitimate   inference  from  Po  Klann  Ga- 
rai Inscriptions  Nos.  52,  53,  5fi.     Otherwise  we  are  to  assume 
that  the  king  of  Champa  made  an  aggressive  raid  on  Cambo- 
dgo  which  appears  unlikoly  in  view  of  the  political  conditioa 
of  Champa. 


78  DECLINE  OF  CHAMPA 

attention  towards  the,  revolted  province  of  Pan<Juraiiga.  The 
political  situation  of  this  country,  probably  typical  of  many 
other  provinces,  is  thus  described. 

"  The  people  of  Paiiduraiiga  were  always  stupid,  of  mis- 
chievous spirit,  and  evil-doers.  For  instance,  on  several  occa- 
sions they  revolted  against  different  kings  of  Champa  down  to 
the  time  of  His  Majesty  ^ri  ParameSvaravarmadeva  who  gave 
all  the  Barons  of  the  country  to  the  God  ParameSvara  (proba- 
bly the  country  of  Panduranga  had  been  plac3d  under  the  suze- 
rainty of  a  great  monastery  ).  Nevertheless,  the  people  of  Pan- 
duranga were  guilty  of  culpable  acts.  They  set  up  different 
individuals  one  after  another  and  proclaimed  them  kings  of 
the  country."1 

In  order  to  put  a  stop  to  this  chronic  state  of  rebellion, 
Parame^varavarmadeva  led  an  \vell-orgariis3d  expedition  agai- 
nst the  province.  Three  armies  wsre  S3nt  against  it,  one  led 
by  th3  king  in  person  and  the  two  other  by  two  of  his  nephews, 
the  Yuvaraja  Mahasmapati,  arid  Devaraja  Mah&senapati.2 
The  revolted  people  of  PAnduranga  were  completely  defeated 

1.  Po  Klaun  Garai  Ins.  (No.  54). 

2.  This  seems  to  be  the  only  legitimate    inference    that  may  be 
derived  by  a  comparison  of  the  three  inscriptions  at  Po  Kla- 
un Garai  (Nos.    52,  53,  54,).  No.  5J  explicitly  states  that  the 
kin$:  "sent  troops  in  varions  batches".  No.  52  says  that  De- 
varaja $Iahasenaf>ati  came  to  take   the  town   of  'Panduranga 
in  1050  A.  D.  on  behalf  of  kiflfe  gri  ParamesVaravarmadeva. 
According:   to    No.  53.  'the    king   "ordered    his  nephew,  the 
Yuvaraja  Mahasenapati,  to  proceed  with  all  his  generals  and 
conquer  the  city",  and  the  latter  installed  a  Ltnga  as  «  mark 
of  victory  in  1050  A.  D.  Lastly,    we    learn  from  No.  53  that 
**His  Majesty  Sri  Paramosvaravamiadevn   led  troops   to  the 
conquest  of  the  country  and  oro^ted  a  column  of  victory    in 
1050  A.  D."     ThuH  there  wore  at  least  three    different  batch- 
es Of  trOODS  tflkitio-  nnrt  tn   tl*«  o««,~     „  — -,;m.:--  --     i*-^    »      ~ 


ANCIENT  HISTORY  OF  CHAMPA  79 

and  came  to  terms   ( 1050  A.  D.  ).     The  result  is  thus  described 
in  one  of  the  inscriptions : 

"  All  the  troops  of  Panrah  came  to  fight.  He  (  Yuvaraja 
Mahasenapati )  pursued  and  crushed  th3m  all  and  they  took 
shelter  in  mountains  arid  caverns.  But  the  Yuvar&ja,  who  had 
a  powerful  arrny,  orderad  his  troops  to  pursue  them  in  all  direc- 
tions. And  th?se  troops  got  hold  of  all  the  people  of  Panrafi 
with  oxen,  buffaloas,  slaves  and  elephants,  on  b3half  of  king 
Piiratii'js vara varmad'3va  Dharmaraja. "* 

Half  of  tlu  peopl3  were  r^leas^d  in  order  to  re-establish 
the  city,  and  th?  other  half  WHM  distributed  as  slaves  to  vari- 
ous religious  establishments.  'Two  columns  were 
raised  to  coinunmorat3  tin  victory,  on ^  by  tliB  king  himself 
and  the  otlr*r  by  the  Yuvaraja  Mahasena-pati,  and  two  Idngas 
ot  ston3  were  installed  byth?two  g^ii^rals/  Thes3  were  inten- 
ded to  impress  the  people  with  an  idea  of  the  wealth,  splendour 
and  piety  of  the  king  of  Champa,  and  they  produced  the  desi- 
red effect. 

"  And  on  account  of   his  piety  to  ^iva,  when  the  people  of 

this  country  saw  the  beauty  and  the  marks  of  this  'lihga* 

they  resolved  to  give  up  their  revolts  against  the  king  of  Cham- 
pa who  was  always  victorious."2 

"  And  when  this  column  of  victory  was  completed  the  people 
of  Pfinduraiiga,  who  had  revolted,  became,  for  ever,  perfectly 
virtuous  and  loyal  towards  tha  king  of  Champa."3 

Having  brought  the  affairs  of  Panduranga  to  a  satisfactory 
conclusion,  the  king  turned  his  att3ntion  towards  his  western 
neighbour,  the  Cambodgians.  H3r3  also  his  attempts  proved 
completely  successful.  The  Yuvaraja  Mahas3napati  who  had 
played  such  a  distinguished  part  in  the  Pilnduranga  war  inflic- 

1,    PJ  Klauti  Garni  Ins    No.  5,'J. 

L1.  Ibid. 

3.   l*o  Klaun  Garai  Iru.  No.  54. 


80  DECLINE  OF  CHAMPA 

ted  a  crushing  defeat  upon  the  Cambodgians  and  took  the  town 
of  £ambhupura.  He  destroyed  a  large  number  of  temples  there 
and  distributed  the  Khmer  captives  among  the  temples  of 


King  Parame^varavarman  had  to  devote  a  great  deal  of 
attention  to  the  restoration  of  the  religious  institutions  which 
had  suffered  during  the  troublesome  period  t-iat  preceded  his 
reign.  In  1050  A.  D.  he  re-installed  the  image  of  the  famous 
goddess  of  Po  Nao-ara  and  endowed  her  with  lands,  slaves  and 

O  O 

various  other  costly  articles.1  In  1055  he  restored  a  cave  at 
Lai  Cham1  and  erected  avihtlra  atPhu-qui,  endowing  the  latter 
with  men,  oxen,  buffaloes,  grains  as  well  as  all  the  vessels  n?c> 
ssary  for  the  worship  of  the  gods.3  The  Yuvaraja  Mahasena- 
pati,  who  had  assisted  hi  s  royal  uncle  in  his  military  expeditions, 
also  ably  seconded  his  efforts  in  this  direction.  He  erected  or 
restored  a  number  of  temples  and  endowed  them  with  neces- 
sary articles.  He  also  installed  many  Lingas  and  made  vari- 
ous gifts  to  temples,  monasteries  and  salds  (  Houses  of  Charity  0- 
He  devoted  special  attention  to  the  temple  of  Sruanabhadres- 
vara  in  the  precincts  of  which  he  erected  aa  '  imagtf  of  Liug& 
in  105G  A.  D.  (  No.  59  ). 

Jaya  Parame^varavarman  cultivated  friendly  relations  with 
the  Emperors  of  China  arid  Arinana.  To  tin  former  he  sent 
ambassadors  in  1050,  1053  and  1056.  On  the  last  occasion  his 
ambassador  was  shipwrecked  and  lost  all  his  baggages,  where- 
upon the  Chinese  Emperor  sent  him  1000  ounces  of  silver. 
His  ambassador  also  visited  the  Court  of  the  Annamite  Empe- 
ror in  1047,  1050,  1055,  10GO  and  also  sometime  between  1057 
and  1059  A.  D.  4 

l.'Po-Na^ar  Ins.  Nos.  ">:>,  f>8. 

2.   Lni  chain  Ins.  No.  MJ. 

.'{.   Phu-qni  Ins.  No.  r>7. 

4.   T'oung  Pao  1911  p.  238.   An   ambassador    sent  from  Champa 


ANCIENT  HISTORY  OF  CHAMPA  81 

Jaya  Par&mssvaravarman  was  probably  succeeded  by 
Bhadravarnran  IV.  This  name  is  only  known  from  the  Po 
Nagar  inscription  (No.  GO)  of  his  younger  brother  Rudravar- 
man  IV,  but  as  no  royal  title  is  attached  to  the  name,  it  is 
doubtful  whether  he  actually  ruled.  If  hs  did  so,  he  must 
have  ase^ndad  the  thron?  sometime  ia  1060  or  10G1  A.  D.  In  that 
ease  we  may  look  upon  him  as  the  king  of  Champa  who  sent 
tribute  to  China  in  1061. 

Bhadravarman  IV  was  succeeded  by  Rudravarman  IV. 
Ho  was  born  in  the  family  o£  Jaya  Parainesvara  but  the  rela- 
tionship between  the  two  is  not  definitely  known.  From  the 
very  beginning  he  made  preparations  for  attacking  his  northern 
neighbour.  He  organis  M!  his  army  a:ul  train  H!  his  soldiers 
for  the  purpose  He  then  sent  an  ambassador  to  China,  in 
1062  A.  D.,  for  securing  assistant  against  the  Annamit?a 
But  although  the  Chinese  emperor  was  friendly  and  s°nt  him 
some  presents,  he  was  not  in  a  mood  to  send  any  eft* Active  aid 
against  the  Annamites.  For  some  years,  therefore,  Rudra- 
varman IV  thought  it  politic  to  keep  on  friendly  terms  with 
the  Annamite  Emperor  and  regularly  sent  tributes  to  him  in 
1063,  1065  and  1068,1  In  1064  he  propitiated  the  goddess  of 
Po  Nagar  witli  a  variety  of  rich  presents.2 

But  ail  the  while  Rudravarman  IV  continued  his  prepara- 
tions and  at  last  opened  hostilities  towards  the  end  of  1068 
A.  D.  The  Annamite  Emperor,  Ly  Thilrih  Ton,  took  up  the 
challenge  and  moved  his  troops  on  the  16th  February,  1069 
A.  D.  He  gradually  arrived  at  the  port  of  Sri  Banoy  and  there 
disembarked  his  troops.  The  chain  army,  drawn  up  on  the 

to  Annani  in    1047    was    imprisoned    there  but  it  is  doubtful 
whether  he  was  sent  by  king    Paiamesvaravai  mau. 

1.  T'ounff  Pao  1911,  p.  241. 

2.  PO  Nagar  Ins,  No.  03. 


82  DECLINE  OF  CHAMPA 

bank  of  the  Tu  Mao  offered  battle  to  the  invader.  They  fought 
furiously  for  a  long  time,  but  their  general  being  killed,  they 
lost  heart  and  fell  back  in  disorder,  leaving  a  large  number 
on  the  field.  As  soon  as  Rudravarman  learnt  the  news  of  the 
defeat,  he  left  tin  capital  with  his  family.  He  was,  however, 
pursued  and  captured  within  the  borders  of  Cambodge 
(1069  A.  D.). 

The  victor  now  took  up  his  ivsid-nce  in  the  royal  palace 
at  Vijaya  and  celebrated  his-  triumph  by  feasts  and  dances.  Pie 
th'^n  gave  orders  to  put  to  fire  all  the  houses  in  the  capital  and 
its  suburbs.  This  don*,  he  gave  orders  for  retreat.  On  the 
17th  July  ho  mad"  a  triumphal  entry  into  his  capital.  Escor- 
ted by  two  armies,  and  surround  4d  by  his  officers  on  horseback, 
ho  himself  rode  on  a  chariot  behind  which  marched  Rudra- 
varman and  his  family  accompanied  by  five  executioners. 
About  50,000  Chains  were  taken  to  Tonkin  as  prisoners  of  war. 

Rudravarman  was  not  kept  in  captivity  for  long.  He  ob- 
tained his  release  by  ceding  three  northern  districts  of  Champa 
viz.  Dia  Ly,  Ma  Liiili  and  Bo  Chanh  ( 1069  A.  D. ).  This 
meant  the  cession  of  the  \vhob  of  Quang  Biiih  and  the  north- 
ern part  of  Quan g  Tri  and  brought  the  frontier  of 
Champa  to  the  mouth  of  th^  river  Viet.  The  Chains 
could  never  reconcile  thems  >lves  to  this  cession  of  important 
t  Trltories  and  it  gave  ris3  to  many  a  battl  i  in  future. 

On  his  return  to  Champa  Rudravarman  IV  found  it  to  be 
a  seat  of  anarchy  and  civil  war,  as  several  persons  had  proclai- 
med tlums  4ves  as  kings  in  different  parts  of  the  kingdom. 
It  is  doubtful  wluth?r  Rudravarman  was  able  to  re-establish 
his  power  to  any  oxt  Mit.  We  h  >ar  of  tributes  b^ing  s^nt  from 
Champa  to  Annani  in  1071,  1072  and  1074  A.  D.  and  to  China 
in  1072,  A.  D.,  but  w  »  do  not  know  d.-finlt'ly  the  name  of  the 


ANCIENT  HISTORY  OF  CHAMPA  83 

king  or  kings  of  Champa  to   whom   those   may   be    attributed. 
Amid  these    disorders    Rudravarman  IV  passes  from  our  view.1 


KINGS  REFERRED  TO  IN  CHAPTER  VIII. 

1.  Jaya  Pararne;varavarman  (c.  1050— c.  1060  A.  D.) 

2.  Bhadravarman  IV  (c.  1060— 10G1  A.  D.  ) 

3.  Rudravarman  IV  (  c.  10G1— 1060  A.  D.  ) 

(younger  broth  T  of  No.  2) 


1.  Maspero  infers  from  an  Anuamite  record  that  Rudravarman 
took  refuse  in  the  Annamoso  court  with  his  family  and  lived 
there  as  an  exile  the  rest  of  his  life. 


Chapter  IX. 
DYNASTY  OF  EL4RIVARMAN. 

Among  the  many  aspirants  to  th?  throne  of  Champa  dur- 
ing the  dark  days  that  followed  the  Anuamite  conquest  and 
the  capture  of  the  king,  one  name  stands  in  bold  relief,  that 
of  Harivprman  IV.  We  have  two  long  inscriptions  ( My  sou 
Ins.  Nos.  61,  02)  with  interesting  particulars  of  his  life  and 
times,  and  th  ^se  enable  us  to  reconstruct  the  history  of  the 
period  to  a  certain  extent. 

The  full  name  o£  the  king  was  Sri  Harivarmad  wa  prince 
Thari-yaii  Visnmnurti  or  Madhavamurti  or  Devatamurti.  11^ 
was  the  son  of  Pro.1  >yo?vara  Dharmaraja  of  the  Cocoanut  clan. 
As  his  mother  b-longed  to  the  B^telnut  clan,  he  represented 
in  his  person  the  two  chief  rival  families  of  the  kingdom.1 

Within  ten  years  of  the  capture  of  Rudravarman,  Harivar- 
rrian  established  his  authority  ov^r  the  greater  part  of  the  king- 
dom. But  tli3  civil  war  continued  throughout  his  reiorii2  an<l 

f»  C? 

he  had  to  fight  with  rival  chiefs  for  the  throne  of  Champa. 
To  make  matters  \\Torsr»,  the  Annamite  king  s^iit  a  n"\v  oxpodi- 
tion  in  1075,3  and  th>  kingof  Cambodg > also b  >gan his  plunder- 

1.  Tho  two  clans  probably  represented  two  important  fljfs   in  the 
kingdom.      M.  Dnrand  bas    loc'ited    the  betelnut  clau  in  Binh 
Tlman  (B.  E.  F.,  vol.   V,  pp.  3(iS  ff  ) 

2.  cf.  Po  Naffar  Ins.  No.  G4  which  rofors  to  a  civil  war  of  sixteen 
years  ie.  from  10GD-IOS4   A.  l>. 

3.  Tho  kiiif?  of  Aniiam  sent  an  expedition  Jiga'mst  Champa  in 
107,5  on  the  pretext  of  somo  ngressivo  frontier  raid  conduc- 
ted by  the  Chains  But  the  expedition  proved  a  f.-iilnre. 
Tlie  defeat  of  the  Annamito  kinsj  emboldened  the  (1hines«* 
court  to  send  an  expedition  against  him  (1073-1076  A.  D. ) 
and  the  Chinese  emperor  ordered  the  kinprs  of  Champa  and 

Camhnd  o»v  t,O     nft-ipL*      A-»-,n«m      f>-m-»i      I!IM     tirmfh.        Tfip     Irinffif 


ANCIENT  HISTORY  OF  CHAMPA  85 

ing  raids.  It  reflects  great  credit  upon  Harivarman  that  ho 
not  only  checked  his  internal  foes  but  also  guarded  his  king- 
dom against  his  powerful  neighbours.  No  wonder,  that  his 
roign  was  full  of  military  campaigns  as  we  are  told  in  the 
Myson  Inscription.  "  He  has  dispersed  the  hostile  troops  in 
the  nVld  of  battle  as  many  as  twelve  times.  He  has  cut  off 
the  h^ads  of  kinjis  generals,  chiefs  and  other  men  in  the  field 

r*>     '    o  ' 

of  battle  nine  tini"H.  lie  defeated  the  troops  of  Cambodge  at 
Somofvara  and  captured  the  prince  Sri  Nantlaiiavarmadeva  who 
commanded  the  army."  (No.  6:2  b  d ).  The  defeat  of  the  Aiina- 
mit^  forces  assure!  the  sal  >ty  of  th?  uowly  esta))lished  power, 
and  by  dint  01  num'»rons  mil.tary  RUCC^SS^S  athe  king  of  Cham- 
pi  1)  *cnm'>  prosperous  as  of  old.''  Th"ii  king  Harivarman  celeb- 
rated his  coronation  and  probably  ass'imfd  tlr>  title  Utkrstara- 
ja.  Aftnr  this  lie  enjoyed  complete  happiness  and  tasted 
royal  felicities.1 

But  Harivarman  had  another  important  task  before  him. 
The  country  had  b  JOH  ruined  by  the  Aimamite  invasions  and 
tli)  Civil  War  and  it  was  iioc  \ssary  to  repair  the  damages  as 
i'ar  as  possible.  The  ruinous  efp  ct  of  the  foreign  domination 

Champa  oboynd  and  despatched  a  force  7,000  strong  to  Nghe- 
an.  TJio  Cliineso  army  was,  however,  defeated,  and  so  tho 
kinc:  of  Champa  also  had  to  beat  retreat.  The  year  following1 
he  sent  rejruKir  tribute  *  to  the  court  of  A/inam  as  well  as  to 
China.  Masporo  supposes  that  the  king1  of  Champa  referred 
to  above  was  Hariv.-irman,  but  this  is  ut  best  doul)tful,  and 
hence  is  not  incorporated  in  the  text.  The  other  supposi- 
tion of  Maspero  that  the  Annarnito  raid  of  1075  against  Cha- 
mpa was  undertaken  with  a  view  to  restore  Kudravarman 
to  the  throne  is  eqinlly  doubtful  (T'oung  Pao  1911,  pp.  247- 
48;  li.  E.  F.  vol.  XVII,  No.  ,'j  p.  44). 

1.  Myson  Ins  NX  (il.  Th'j  term  Utkrstaraja  mny  also  be  taken  as 
nn  ordinary  adjective  rather  than  a  special  title  assumed  by 
the  king. 


86  DYNASTY  Q^  HARIVARMAN 

has  thus  been    graphically   described   in   the  Myson  Inscription 

(No.  61.). 

"  The  enemy  had  entered  into  the  kingdom  of  Champa 
and  installed  themselves  as  masters,  having  taken  possession 
of  all  the  royal  property  and  thy  wealth  of  tin  gods;  having 
pillaged  the  temples,  the  monasteries,  the  sito,  cells,  hermita- 
ges, villages  and  various  edifices  tog^tlnr  with  the  horses,  ele- 
phants, infantry,  ox-ii,  buffaloes  and  the  crops;  having  ravaged 
everything  in  the  provinces  of  tin  kingdom  of  Champa;  having 
plundered  the  temple  of  Srianiabhadresvara  and  all  that  tin 
king  of  past  times  have  granted  as  ondowin  *nts  to  Sri^anabha- 
dro^vara;  having  tak^n  all  tin  riclns  of  tin  god  an  1  carried 
away  the  men  belonging  to  the  temple,  the  dancers,  musicians 

servants,  together  with  the  various    properties,  of  SrI3a.ua- 

bhadresvara;    tin    tempi 3    ivnviined  empty   and  devoid  of  wor- 
ship..." 

The  inscription  proceeds:  "Tlnii  his  M  ijesty  Vijaya  Sii 
Harivarmadeva,  Yau  Devatamurti  ascend  ^1  tin  thron  \  ILe 
completely  defeated  tin  on.Miiies,  procj^did  to  tli3  Nagara 
Champa  and  restored  tin  temple  of  Sri  finabhadr^vara." 
(No.  61). 

Two  Inscriptions  at  Myson  (Nos.  01,  02)  d-scrib»  in  d  -ta'l 
the  work  of  restoration  as  well  as  the  rich  cndowm  knts  to  tin 
temple  of  Sii'anabhadrosvara  made  by  the  king  and  his  brother 
Yuvaraja  Mahasjuajuiti.  The  latter  "re-erect  MI  tin  t  Miipl  \s, 
the  chapels,  the  gateways  and  the  diflrrent  r.dilic  s  in  the  do- 
main of  hii  anabhadre^vara  and  mad^  th -in  perfectly  b  »aii- 
tiful.  Here-erected  the  temples  in  tin  various  }rov!ncesof 
the  kingdom  of  Champa.  H(i  gave  all  the  necessary  articlf^a 
for  the  worship  of  the  god  with  the  servants  of  tempks,  dan- 
cers, muwicians as  before.  He  re-established  the  8,7 to,  the 

cells,  and    the  hermitages  in  the  various  provinces  of  tin  k'ng- 
dom  of  Cham}  a. . .".     ( No.  61  ). 


ANCIENT  HISTORY  OF  CHAMPA  87 

The  rich  endowments  of  king  Harivarman  to  Srl=anabhad- 
reSvara  consisted  of  various  articles  of  gold,  silver  and  preci- 
ous jewels,  as  well  as  of  servants  and  various  animals.  Tin 
Myson  Inscription  informs  us  that  "seeing  Srl^anabhadres- 
vara  despoiled  of  all  his  possessions  at  the  end  of  the  war,  he 
came  to  worship  the  god  with  a  pious  heart,  and  gave  him  all 
the  booty  taken  at  RoimSvara  ( i.  e.  from  the  conquered  Cam- 
bodgians)  and  various  objects"  (No.  G2). 

King  Harivarman  also  turned  his  attention  to  secular 
buildings  and  "reestablished  tin  ediiic  »s  and  th  >  city  of  Cham- 
pa during  tin  troubl  \soin  :*  days  of  the  war.  And  the 
city  of  Champa  and  all  th  *  edifice  wer>  enrich  »d,  as  if  by 
nature,  and  fr  '.shly  dec  >rat  »d"  (No.  02).  Tin  Yuvaraja  also 
"ord  ir  M!  tin  people  of  S'uilvipura  to  construe*,  tin  temples,  to 
build  thn  houses,  to  make  p^rp>tinl  sacrific  is,  to  re-^rect  the 
chapels,  and  to  reconstruct  th 3  roads,  all  as  before."  (No.  62). 

King  Harivarman  thus  succ  \ssfully  accomplish  id  the  two 
important  tasks  of  establishing  law  and  ord-T  and  restoring 
material  prosperity  in  tli3  kingdom.  With  tli3  exception  of 
the  southern  district  of  Pan  lurahga,  tha  whole  of  Champa  was 
probably  united  under  his  sceptre,  and  he  vigorously  s'it  him- 
s4f  to  thQ  task  of  repairing  damages  ami  reviving  the  old  pros- 
parity  of  the  kingdom.  Harivarman  must  have  I)  ?en  endowed 
with  exceptional  (jualities  and  th^  long  praises  b 'stowed  upon 
him  at  th^  commune im Tit  of  tin  Myson  Inscription  (No.  62) 
may  have  sonn  justification. 

In  10SI  A.  D.  at  tin  ag  i  of  411  Harivarmiu  IV  ab  licat  ><l 
in  favour  of  his  eldest  son,  Pulyan  8rl  llojadvara,  and  dwot-vl 
himself  to  spiritual  exircls'is  and  worship  of  Siva.  H3  did 


1.  Tho  Cham  ambassador  in  the  court  of  China  in  1070  referred 
to  his  kins  as  boin<?  of  .'HI  ye.ars  of  a^e  (T'ounf?  Pao  1011, 
t>.  IMO). 


90  DYNASTY  OF  HARIVARMAN 

The  full  title  of  the  new  king  was  &i  Jaya  Indravarma- 
deva  (V)  prince  Vak  yan  Devafcamurfci.  He  is  praised  in  extra- 
vagant terms  in  the  Myson  Ins.  (  No.  65  )  which  refers  to  his 
rich  donations  to  £rr'anabhadre3vara  and  the  gift  of  a  monastery 
to  f§ri  Indralokesvara  in  the  district  of  Tranul.  He  also  sup- 


be  easily  accounted  for  by  supposing  that  Paramabodhisattva 
had  died  and  was  succeeded  by  the  legitimate  sovereign  Jaya 
Indravarmadeva  Maspero  obviously  lays  emphasis  on  the 
passage  quoted  above.  He  holds  that  if,  as  we  are  told, 
Harivarman  and  Paramabodhisattva  had  already  reconstruc- 
ted and  repopulated  the  city  of  Champa,  Jaya  Indravarmau's 
attempts  in  the  same  direction  could  only  be  explained  by 
supposing  that  there  was  a  fresh  civil  war  in  course  of  which 
the  city  was  again  ruined.  But  it  is  obvious  that  the  serious 
damages  which  the  Annamite  hosts  inflicted  upon  the  capital 
city  might  have  taken  long  to  repair,  and  Jaya  Indravarman 
probably  merely  supplemented  the  work  of  his  father  and 
uncle. 

On  the  other  hand,  the  way  in  which  the"'abdication  of 
Indravarman,  coronation  of  his  uncle  and  his  own  restora- 
tion are  described  in  an  inscription  of  Jaya  Indravarman 
himself  (No.  65),  and  particularly  the  favourable  notice  of  the 
qualities  of  Paramabodhisattva  contained  therein  discredit 
any  idea  of  a  civil  war  between  the  two. 

Further,  Maspero's  view  that  Harivarman  IV  abdicated 
in  1080  A.  D.  is  almost  certainly  wrong.  The  Inscription 
No.  62  refers  to  his  abdication  in  favour  of  his  son  and  also 
contains  an  account  of  his  death  in  1081.  No  mention  is 
made  therein  of  the  accession  of  Paramabodhisattva  which, 
as  we  know,  took  place  within  a  month  of  the  abdication. 
We  are  therefore  bound  to  conclude  that  the  abdicntion  and 
death  of  Harivarman.  took  place  within  a  month  some  tiwe 
in  1081  A.  P.,  and  Paramabodhisattva  replaced  his  nephew 
on  the  throne  almost  immediately  after  the  latter  event 

(of.  MftftT>ero  T'ounar  Pao  1911,  pp.252  ff) 


ANCIENT  HISTORY  OF  CfiAMPA  91 

plemented  the  work  of  his  lather  and  ttofcle  in  *&iona6ructing 
the  town  of  Ghamjsft, 

Although  Jaya  ladratharman  V  paid  his  tribute  to  the 
court  of  Annain  with  fair  regularity,  he  deplored  the  loss  of 
the  three  districts  ceded  by  Hudravartnan.  Tlie  two  peoples 
were  so  much  estranged  over  this  question,  that  Wh*n  th&r 
ambassadors,  having  arrived  at  th3  Chinese  <*oui"t  At  the  s&me 
time,  were  introduced  to  the  Emperor  on  the  sdhis  day,  they 
kept  themselves  aloof  from  each  other.  At  a  dinii£*  in  whifeh 
th^y  were  invited  they  were  seated  at  two  ends  of  ths  table. 
At  last  in  1092  A.  D.  Indravarman  stopped  tho  paym°nt  of  tri- 
bute to  Annam  and  approached  th3  Chin3S3  emperor  with  a 
proposal  to  make  a  common  caus3  against  that  country.  The 
Chinese  emperor,  however,  refused  to  fight  with  Annam. 
Nevertheless,  Jaya  Indravarman  continued  to  withhold  the 
tribute  till  a  formal  complaint  was  made  by  the  Annamese 
court  in  1094.  Indravarman  was  seized  with  terror,  and  has- 
tened to  comply  With  th3  demand.  Thi  tribute  was  sdnt  in 
1C95,  !097,  1098,  1099  and  1102  A.  D. 

At  last  in  1103  a  refugee  from  Annam  instigated  king 
Indravarman  to  fight  against  the  country.  He  rdf>re^nted 
that  Annam  was  enfeebled  by  internal  dissensions  and  had 
not  the  power  to  reer'st  an  invasion  from  Champa.  Misled  by 
th*» se  false  statements  Jaya  Indravarman  led  an  army  and  con- 
quered the  three  esded  districts.  But  his  triumph  Was  Short- 
lived. Ho  was  soon  d3feat3d  and  ootnp3lied  to  abandon  thos3 
districts.  To  avoid  furtii3r  troubhs  h3  imm3diat3ly  s?nt  tri- 
bute to  Annam.  Henc3forth  ths  two  countries  lived  in  paaca 
and  tributss  were  regularly  S3nt  from  Champa  to  Annam. 

Jaya  Indravarman  V  was  succeeded  by  his  nephsw  Hari- 
varman  who  was  on  th^  throne  in  1114  A.  D.  (No.  68).  Jaya 
In dravar man's  reign,  th3refore,  falls  batwaen  1086  and 
1114  A.  D. 


92  DYNASTY  OF  HARIVARMAN 

Harivarman  V  has  left  us  a  single  inscription  at  Myson 
(No.  68)  from  which  we  learn  that  he  built  two  temples  and  a 
palace  for  Sri'anabhadreSvara  and  bestowed  various  articles 
of  gold  and  silver  for  his  worship. 

He  was  on  friendly  terms  with  ths  Chinese  and  Annamese 
courts.  The  former  bestowed  honorary  titles  on  him  in  1116, 
1127,  and  1129  A.  D.  The  latter  also  treated  his  ambassadors 
with  honour  and  distinction  and  invited  him  to  the  imperial 
palace  in  1126.  From  1120  to  1124  he  had  regularly  sent 
tributes  to  the  Annamese  Court  without  any  exception. 


KINGS  REFERRED  TO  IN  CHAPTER  IX. 

1.  Harivarma  IV  (c.  1070—1081  A.  D.) 

2.  grl  Jaya  Indravarmadeva  V    (1081  A.  D. ) 

(Son  of  No.  I) 

3.  Paramabodhisattva  (  1081—1086  A.  D. ) 

(  Younger  brother  of  No.  1 ) 

2.     grl  Jaya  Indravarmacleva  V  (  1086—1113  A.  D. ) 
(  Second  time  ) 

4.  Harivarman  V  (1113  A,  D.— 1126  A.  D. ) 

(  Nephew  of  No.  2  ) 


Chapter  X. 
War  with  Cambodge. 

Harivarman  V  seems  to  have  left  no  heir  and  the  next 
king  known  to  us  is  Jaya  Indravarman  VI.  The  Myson  Pillar 
inscription  (No.  69)  and  Po  Nagar  Ins.  (No.  71)  give  a  suc- 
cinct account  of  his  life  and  anc3stry.  He  was,  we  are  told, 
an  incarnation  of  Uroja,  the  mythical  forefather  of  the  kings 
of  Champa,  who  was  a  descendant  of  £iva  himself,  and  is  fre- 
quently referred  to  in  the  official  inscriptions  of  that  kingdom, 
(  cf.  e.  g.  No.  31 ).  The  theory  of  incarnation  has  been  develo- 
ped in  an  int3resting  way  in  the  inscription  No.  69.  Uroja, 
after  his  death,  was  reborn  as  king  Bhadravarman  and  again 
as  king  Jaya  Simhavarman-both  of  whom,  ba  it  noted,  are  his- 
torical personages  and  kings  of  Champa.  Then  Uroja  was  again 
born  as  Jaya  Indravarman  himself  and  thus  he  had  appeared  on 
th3  earth  altogether  four  times  as  king  of  Champa.  This  mythical 
ancestry  seems  to  ba  a  sure  indication  that  Jaya  Indravarman 
had  no  legitimate  claim  to  the  throne  and  that  he  wanted  to 
legalise  what  he  had  acquired  by  other  means,  by  tracing  his 
relationship  with  the  former  kings  of  Champa.  It  is  not  impossi- 
ble, of  courss,  that  h3  might  have  some  remote 
relationship  with  Jaya  Simhavarman  II  but  it  is  not  possibh 
to  decide  the  question  one  way  or  the  other  with  the  evidenca 
availabh  at  pras3nt.  It  is  equally  unc3rtain  whsth3r  he  im- 
mediately succeeded  Harivarman,  or  one  or  more  kings  inter- 
vened between  the  two.  The  latter  hypothesis  seems  more 
probable. 

Jaya  Indravarmau  VI  was  born  in  th^  year  1108  A.  D. 
He  b?came  Devaraja  in  1129  and  YuvarSja  ins  1133  A.  D. 
Finally  he  asc3ndod  the  throne  in  1139  (No  69).  This  short 


94  WAR  WITH  CAMBODGE 

account  of  his  life  shows  that  his  father  had  also  reigned  before 
him  whoever  he  may  be.1 

The  king's  religious  endowments  are  recorded  in  both  his 
inscriptions.  In  1140  he  erected  an  image  ( or  a  temple )  of 
l§riS§,nabhadre£vara,  and  two  years  later,  that  of  a  Siva-linga 
and  the  Srlsana-Visnu.  In  1138  while  yet  a  Yuvaraja, 
he  made  gifts  to  Saddharma,  apparently  some  god  or  institu- 
tions connected  with  Buddhism,  and  also  to  a  ^iva-linga.  With 
his  usual  propensity  of  looking  back  to  ths  past  history  of 
Champa,  he  recalls,  in  connection  with  the  latter,  how,  long 
ago,  about  1,  780,  500  years  ago,  king  Vicltra  Sagara  establi- 
shed the  linga  at  Kauthara. 

Unfortunat3ly,  Jaya  Indravarman  VI  was  involved  in  a 
qiiarrel  with  both  his  powerful  neighbours.  Suryavarman, 
the  bellicose  king  of  Cambodgs,  asc3nded  the  throne  in  1112 
A.  D.  and  began  to  harass  the  kingdom  of  Champa,  Then  in 
1128  he  sent  an  expedition,  20,000  strong,  against  the  Anna- 
mite  kingdom,  and  inducad  the  king  of  Champa  to  join  with 
him.  This  wafc  probably  not  a  difficult  task,  as  Chatnpa  had 
mariy  old  scores  to  pay  off,  and  was  ever  ready  to  seize  any  op- 
portunity to  recover  the  thrao  northern  districts  ced3d  by 
Kudravarman.  tJiifortunatsly,  th3  Cham  army  could  n<3t 
join  the  Cambodgians  in  time,  and  both  armie&  were  S3paratsly 
defeated.  Baffled  in  his  entsrprifi')  Suryavarman  d3spatch?d 
next  year  a  navy  of  700  vess3ls  to  harass  ths  coast  of  Than 
fitoa.  A  similar  attempt  was  again  mad  3  in  ll&2wh?nJaya 
Indravarman  invadad  Ngha-An  in  conc3rt  with  th3  army  of 
Camtxxlge,  but  Was  easily  d3feat3d  by  th3  Annamit3af  H3 
then  sattlsd  matt3rs  with  them  by  paying  off  ttn  tribut3  iti 

1.  Maspefro  gtn>posefe  that  Jaya  Indravtirrtiati  was  adopted  by  Hari- 
Tliis  is  a  pt-olmble 

t?      ^,,1      VXTlTT     TkT^      O      ** 


ANCIENT  HISTORY  OF  CHAMPA  85 

1136  and  withdrawing  from  the  offensive  alliance  he  had  lately 
form3d  with  th3  king  of  Cambodga. 

But  this  pusillanimous  conduct  did  not  save  the  unfortu- 
nate king.  Unsuccessful  in  his  expedition  against  the  Anna- 
mite  king,  Suryavarman  now  wanted  to  make  amends  for  his 
loss  by  attacking  his  faithless  ally,  the  king  of  Champa.  In 
1145  h3  invad3d  th3  kingdom  and  made  himself  master  of 
Vijaya.  Jaya  Indravarman  VI  was  eith3r  killed  in  the  battb, 

or  mad  3  a  prison  3r.     In  any  case   we   do   not   h)arofhimany 

more.1 

When  the  kingdom  of  Champa  lay  prostrate  under  the 
victorious  army  of  Cambodg^,  a  scion  of  the  old  ruling  family, 
a  descendant  o?  king  Paramabodhisattva,  proclaimed  himself 
king  and  took  refug3  in  the  south3rn  district  of  Panduranga. 
His  name  was  Rudravarman  Parama-Brahmaloka,  and  ho 
was  the  son  of  an  eminent  king,  whose  name,  so  far  as  it  could  b3 
recovered,  is  $ri  Rudraloka...Murti.  It  is  just  possible  that  this 
Rudra-loka  was  the  succ3ssor  of  Harivarman  V.  In  that  case 
Rudravarman  Parama-Brahmaloka  must  b3  regarded  as  the 
bgitimat3  own3r  of  th3  throne  which  was  succassfully  usurp- 
ed by  Jaya  Indravarman  VI  or  his  fath3r.  Rudravarman 
Parama-Brahmaloka  was  formally  cons3Crat3d  to  the  throne, 
but  he  did  not  enjoy  a  long  reign  and  died  in  1147  A.  D.f 

On  the  d?ath  of  tin  king,  tin  p3Oph  of  Paudurariga  invi- 
ted his  son  Ratnabhumivijaya  to  b3  the  king  of  Champa,  and 

1.  Toting  Pao,  1911  ,  pp.  293-295. 

2.  Maspero's  account  of  the  events  of   this   period    is   vitiated  by 
bis  adopting:  the   wrong   reading   of  a  large   number  of  dates 
which  have  since  been  corrected   by   Finot.     Maspero,    for  ex- 
ample, believed  that  Rudravarman   did  not  practically  rule  at 
all,  having  died  imraedi  itely  after  his  coronation.  But  we   now 
know  that  he  raled  for  at  least   two  years  This  disposes  of  his 
argument   concerning   the    nse  of   the    title   Uroja  by  his  son 
(T'oung  Pao,  1911.  p.  M5.  fn.  6.). 


m  WAR  WITH 

he  fkfi£ei$ded  the  ^h*oae  in  114T  A.  D.,  under  the  name '&x 
Jaya  Harivarmadeva  VI,  prinoe  ^ivanaadana.1 

Seven  imscriptiona  of  this  iMJig  have  reached  us  ( Noa.  72- 
2& ),  and  i«hey  enable  us  to  -reconstruct  a  detailed  aeeount  of 
his  life  aad  reign,  such  as  we  do  not  possess  of  a/ay  other  king 
o|  Champa  bafoce  or  sinca.  The  early  life  of  Harivarnaa 
was  far  from  being  pleasant.  "Having  quittsd  his  own  count- 
ry he  apejit  a  long  time  in  foreign  lands  amid  joys  and  sorrows. 
Then  he  cams  hack  to  Champa".1  This  apparcantiy  refers  to 
the  period  when  Jaya  Indravarman  VI  had  usurped  th^  throne 
and  Rudravarman  fled  from  tha  country  with  his  son. 

Harivarman  VI  ascended  tin  throne  at  a  very  critical 
moment.  The  greater  part  of  the  kingdom  was  und^r  a  for- 
eign foe  who  was  now  extending  his  aggressions  to  the  south, 
and  the  Annamites  as  well  as  the  Kiratae  and  other  semi-bar- 
barous tribes  on  its  frontier  took  advantage  of  ths  situation 
to  carry  on  plundering  raids  into  its  very  heart.  But  Harivar* 
man  was  equal  to  the  task  that  faesd  him,  and  ataered  the 
vessel  of  state  safely  through  thesa  shoals,  amid  heavy  storms, 
back  to  the  harbour. 

Scarcely  had«theking  ascended  the  throne  when  the  king  of 
Cambodge  commanded  Sarikara,  the  foramost  among  his  generals, 
to  go  and  fight  him  in  the  plain  of  Rajapura.  Sankara  was  aided  by 
a  large  number  of  troope  from  Vij^ya  i.  e.  tho  portion  of  Cham- 
p&  subject  to  Caa*boJg3.  Harivarman  met  the  hostile  army 
at  Chaklyah  (probably  the  village  of  Chakling  in  the  south- 
ern part  of  the  valley  of  Phanraug*  in  tha  naighbourhood  of  tha 
*oek  of  Batau  Tablah  which  contains  an  inscription  d^serib- 
ing  the  battle )  and  gained  a  groat  victory.  As  th3  Myson 
inscription  tells  us  :  "  J^ya  ^arivarman  fought  against  tha 
^aukara  and  all  the  other  Cambodian  gmerals  with 


1.  Batau  Tablnh  Inscription  No.  75. 


ANCIENT  HISTORY  OF  CHAMPA  97 

fclnir  troops.     They  died in  the  field  of  battle  "  (  No.  T2  ). 

This  happened  in  ll47  A.  D.  (No.  75).  Next  year  "the  king  of 
Cartibodga  S3ht  an  army  th6Usted  tiin^  stronger  than  the  pre- 
vious one  to  fight  in  the  plain  of  Virapura"  (No.  72).  Hari- 
varm&n  met  them  at  the  fijld  of  Kayev  and  completely  defeated 
th3m(No.  75), 

Having  defeated  the  two  armies  S3nt  agftirret  him,  Hati- 
varman  now  felt  himself  powerful  enough  to  take  thd  offensive. 
The  King  of  Cambodg3  did  not  underrate  the  danger.  Bfe 
hastily  consecrated  Harideva,  the  younger  brothel1  of  feisT  fitst 
queen,  as  king  of  Vijaya,  and  "commanded  various  generals 
to  lead  the  Cambodian  troops  and  protect  pHnca  Harideva 
until  he  b3caim  king  in  the  city  of  Vijaya."  Jaya  Harivatman 
also  marched  towards  that  citiy  and  probably  re-to&k  it  before 
the  arrival  of  Harideva.  In  any  case  the  two  hostile  armfefi  m£t 
at  th3  plain  of  Mahra  (  No.  72 ),  "  to  th3  east  of  the  tetAptd  df 
GuhbSvara  on  the  river  Yarn!"  ( No.  74 ),  and  Harideva  was 
defeated  and  killed.  "Jaya  Harivarmaii  destroyed  the  king 
Haridfeva  with  all  his  Cham  and  Cambodian  generals  and  the 
Cham  and  Cambodian  troops;  they  all  perished"  (No.  72). 
Then  the  victorious  king,  duly  consecrated,  ascended  tKe 
thfrme  of  his  forefathers  with  due  pomp  and  C3r3nrony  (1149 
A.  D. )  and  reigned  as  supremo  king  from  this  time,1  But  the 
diffiral  ties  of  Harivarman  ware  far  from  b3mg  over  yet.  Th3 
king  of  Cambodg3,  thric 3  baffled,  now  hit  upon  a  different  pl&tu 
He  incited  the  barbarous  motint&in  trib3S  of  Champa  Against 

king.2     The  Rade,   the   Mada  and  oth?r  barbarous  tribes, 

1.  The  detailed  account  of  the  military  campaigns  is    given  in 
Myson   Inscription   (  No.   72).     The   dates  are  supplied  by 
the  Batau  Tablah  Ins.  (No.  75). 

2.  The  Myson  inscription   (No.   72),  so   far  as  it  has  been  deci- 
phered, does  not  directly  convey  the  impression  thai  the  king 
of  Cambodge  had  incited   the   tribes,    but  that  seeina  to  be  a 


98  WAR  WITH  CAMBODGE 

collectively  known  by  the  general  appellation  of  the  "Kirata", 
now  invaded  the  plain  in  the  neighbourhood  of  Vijaya.  A 
battle  took  place  near  the  village  of  Slay,  and  the  Riratas  were 
defeated  (No.  72).  Unfortunately,  Harivarman  VI  had  not 
to  fear  his  external  enemies  alone;  his  own  relatives  betrayed 
him.  The  brother  of  his  wife  called  Vah^araja  now  joined  his 
enemies.  "The  Kirata  kings  proclaimed  his  brother-in-law 
Van^araja,  brother  of  his  wife,  as  king  in  the  city  of  Madhya- 
magrama."  The  undaunted  king  bravely  met  this  new  danger. 
Jaya  Harivarman  VI  led  his  army,  defeated  Vah?araja,  cap- 
tured the  Kirata  army,  and  defeated  them  all"  (  No.  72 ). 

The  Kirata  difficulty  was  over,  but  Van-araja  remained. 
He  took  refuge  in  the  Annamese  court  and  asked  the  Emperor 
for  military  assistance  in  order  to  placa  him  on  the  throne  of 
Champa.  The  Annamese  Emperor  acceded  to  his  request  and 
declared  him  king  of  Champa.  The  inscription  proceeds.  "The 
king  of  Yavanas,  learning  that  the  king  of  Cambodge  had  crea- 
ted difficulties  in  the  way  of  Jaya  Harivarman,  proclaimed 
Van^araja  a  citizen  of  Champa,  as  king.  He  gave  him  several 
Tavana  generals  together  with  hundred  thousand  valorous 

Yavana  soldiers Then  Jaya  Harivarman  conducted  all 

the  troops  of  Vijaya.  The  two  parties  were  engaged  in  a  ter- 
rible combat.  Jaya  Harivarman  defeated  Van^araja 

and  large  number  of  Yavana  troops  lay  dead  on  the  field/' 
(1150  A.  D.).1 

After  having  thus  quelled  the  external  enemies  Jaya 
Harivarman  probably  hoped  to  reign  in  peace.  But  that  was 
not  to  be.  Civil  war  broke  out,  first  at  Amaravafcl  ( 1151 )  and 

legitimate    inference   from   the   few   broken   sentences  that 
have  been  preserved. 

1.  The  detailed  account  is  supplied  partly  by  the  Myson  Ins. 
(No.  72)  and  partly  by  the  Annamese  documents  (T'oung 
Pao  lldl,  p.  299).  In  the  Myson  Inscription  the  enemies  are 


ANCIENT  HISTORY  OF  CHAMPA  99 

then  at  Panduranga  (1155).  Harivarmau  successfully  put 
th?m  down,  but  Ui3  embers  of  conflict  were  not  finally  extingui- 
shed till  1160  A.  D.  An  inscription  datod  in  that  year  sums 
up  his  military  success  as  follows: 

''King  £rl  Jaya  Harivarman,  prince  ^ivanandana,  has 
triumphed  over  all  his  enemies,  to  wit,  the  Cambodgians  the 
Annamites,  Vijaya,  Ainaravati,  and  all  the  countries  of  the 
north;  Panduranga  and  the  countries  of  the  south;  the  Bade, 
the  Mada  and  other  barbarous  tribes  in  the  regions  of  the 
west. ;>1 

Having  secured  the  throne  of  Champa  Jaya  Harivarman 
had  to  turn  his  attention  to  the  restoration  of  temples  and  tha 
repair  of  damages.  The  inscriptions  give  a  long  list  of  his  pious 
works.  He  installed  a  Linya  on  the  MahlSaparvata,  and  erec- 
ted two  temples  there  in  memory  of  his  father  and  mother.1 
In  accordance  with  a  former  vow  he  restored  the  temple  of 
£rlaanabhadre3vara  on  the  Vugvan  Mount  which  was  destroyed 
by  the  enemy,  and  installed  several  images  there,  including  a 
^ivaliiiga.  "The  fire  in  the  temple  of  JsrlSanabhadre^vara", 
says  the  king,  "was  extinguished  by  the  enemies.  Having 
killed  those  destroyers  in  battle,  I  have  built  it  again."  "The 
temple  was  re-established  in  its  old  beauty,"  and  as  it  had 
been  plundered  by  the  enemy,  the  king  gave  all  the  necessary 

called  "Yavanas"  which  might  ordinarily  be  taken  to  imply 
the  people  of  Java.  But  the  agreement  of  the  epigraphic  acc- 
ount with  what  we  learn  from  Annamite  documents  constrains 
ns  to  interpret  it  as  Annamites.  Besides,  in  the  Batau  Tab- 
lah  (No.  75)  and  Po  Nagar  Inscriptions  (No.  76),  which  con- 
tain a  list  of  the  tribes  with  which  Jaya  Harivarman  was  at 
war,  mention  is  made  of  the  Annamites  but  not  of  the  "Ya- 
vanas". 

1.  Batau  Tablah  Ins  [No.  75];  Po- Nagar  Ins.  [No.  76], 

2.  Myson  Ins.  No.  72. 


100  WAR  WITH  CAMBODGE 

things  to  the  god  Elsewhere  we  are  told  that  "in  accordance 
with  his  former  vows,  he  first  destroyed  the  soldiers  of  Cam- 
bodge  and  the  Yavana  soldiers  ( i.  e.  Annamites  ),  and  then  re- 
erected  the  temple  of  3iva  which  they  had  destroyed."1 

In  the  year  1157  A.  D.  the  king  installed  a  god,  called 
after  him  Harivarmesvara,  and  granted  a  number  of  fields  for 
his  worship2.  About  1160,  he  made  donations  to  the  god 
Jaya  Hariliiigesvara8  as  well  as  to  the  tutelary  deity  of  the 
kingdom,  the  goddess  of  Po-Nagara.4  The  king  also  restored 
a  temple  at  My  son.6 

Like  Jaya  Indravarman,  king  Harivarman  also  believed 
that  he  was  an  incarnation  of  Uroja.  In  ordsr  to  substantiata 
his  claim,  he  referred  to  a  treatise  called  *  Puranartha '  which 
was  apparently  regarded  as  a  holy  religious  text  and  is  descri- 
bed as  a  "mine  of  useful  information  in  this  world"  (No.  74). 

"  Four  times  I  have  been  incarnated  as  Uroja;  lest  I  b3 
not  born  again,  I  re-install  this  Siva  in  fulfilment  of  the  pro- 
mise I  made  before. 

"  The  god  of  gods  !§riganabhadre$vara,  and  the  god  of 
gods  established  on  ths  Vugvan  mountain-both  will  bs  enriched 
by  that  king  who  is  a  portion  of  myself  longing  for  the  glory 
of  a  iSaiva. 

"  Such  is  the  Puranartha,  description  of  Uroja,  which  the 
world  must  know."  (  No.  74  ) 

Further,  it  is  curious  to  note,  that  liko  Jaya  Indravarman, 
Harivarman  also  regarded  himself  as  tha  fourth  incarnation 
of  Uroja;  in  other  words,  Harivarman  did  not  admit  tha  claim 
of  Jaya  Indravarman  to  ba  regarded  as  an  incarnation  of  Uro- 


1.  Myson  Ins.  [Nos.  72,  73,  74], 

2.  Mysou  Ins.  No.  74]. 

3.  Batau  Tablah  Ins.  [No.  75]. 

4.  Po.Nagar  Ins.  [No.  70], 

5.  Myson  Ins.  [No.78]. 


ANCIENT  HISTORY  OF  CHAMPA  101 

ja,  probably  another  evidence   of  the  usurpation  of  the  latter. 

Harivarman  kept  on  friendly  relations  with  the  Chinese 
court.  He  demanded  from  the  Imperial  court  the  same  dig- 
nity which  his  predecessors  had  enjoyed,  and  this  was  accorded 
to  him  in  1155  A.  D.1  After  the  war  with  the  Annamite 
Emperor  was  over  (1150),  he  maintained  friendly  relations 
with  that  court  also.  In  1152  he  sent  rich  presenta  to  the 
Emperor,  and  two  years  later,  when  the  relations  between  the 
two  countries  again  became  rather  strained  on  account  of  the 
repeated  incursions  of  the  Chams  against  Annamite  territory, 
he  pacified  the  Emperor  by  presenting  him  with  some  women. 
He  also  senfc  tribute  to  the  Annamese  court  in  1155  and  1160. 
King  Harivarman  died  shortly  after  1162,2  and  was  succeeded 
by  his  son  Jaya  Harivarman  VII.  We  do  not  know  anything 
of  his  reign,  not  even  if  he  actually  reigned  at  all.  He  is 
referred  to  as  king  by  his  son  in  inscriptions  Nos.  94  and  95, 
and  might  have  bsen  merely  a  pretender  to  the  throne  for  all 
we  know. 

Certain  it  is,  that  within  a  year  of  the  death  of  king 
Harivarman  VI,  the  throne  of  Jhampft  was  occupied  by  Pu  Ciy 
Anak  Sri  Jaya  Indravarman  VII,  an  inhabitant  of  Qram^pura 
Vijaya.3  It  does  not  appear  that  he  was  relatad  in  any  way 
to  Jaya  Harivarman  VI  or  VIL  On  the  other  hand  we  know 
that  the  latter  had  at  l^aat  two  sons  who  had  aft3rwards  ruled 
in  Champa.  Tli3re  is,  th3refor<3,  hardly  any  doubt  that  Jaya 
Indravarman  was  an  usurper. 

Jaya  ludravarman  must  have  ascended  the  throne  of 
Champa  as  early  as  1163  A.  D.,  when  he  gavs  a  K&g&  to  $ri3&- 
nabhadreSvara,  for  whieh  232  golden  panas,  82  precious  sto- 

1.  T'onng  Pao  1911,  p,  302. 

2    Ibid  p.  303. 

3.  T'oung  Pao  1911,  p   303. 


102  WAR  WITH  CAMBODQE 

aes,  67  groups  of  pearls,  and  200  pancts  of  silver  wore  requi- 
red.1 Next  year,  as  well  as  the  year  following,  he  made  cost- 
ly donations  and  erected  an  inner  chamber  with  sandalwood, 
silver  and  gold.2  He  sent  tributes  to  th3  Annamite  Court  in 
1164  and  1165. 

The  ambassador  whom  he  sent  in  1166  for  the  same  pur- 
pose performed  his  duties  in  a  somewhat  strange  fashion. 
He  led  an  army  and  plundered  the  Annamite  population  on  the 
sea-coast.  The  Annamesa  court  could  hardly  be  expected  to 
brook  this  insult.  An  Annam9S3  fores  entered  Champa  and 
the  leader  of  the  expedition  wrote  a  strong  letter  to  the  king 
recalling  the  damages  done  by  his  troops.  Jaya  Indravarman 
VII  hastened  to  pacify  him  and  sent  a  noble  of  his  court  with  a 
large  quantity  of  precious  stones  and  other  valuable  presents. 
The  matter  was  then  amicably  settled,  and  the  Annamese 
troops  retreated  to  their  country.3 

Jaya  Indravarman  was  formally  consecrated  to  tha  throne 
about  1165  A.  D.  Immediately  after  his  consecration,  ha  sent  an 
ambassador  to  China  asking  for  investiture  from  the  Imperial 
court.  The  presents  which  the  ambassador  took  to  China  had 
been  plundered  from  Arab  merchants.  The  amount  of  tri- 
bute appeared  to  the  Chinese  emperor  to  be  so  very  large,  that 
he  was  at  first  inclined  to  accept  only  one  tenth  of  it;  but  when 
he  came  to  know  of  the  source  from  which  these  articles  had 
come,  by  the  complaints  of  the  Arab  merchants  themselves,  ha 
refused  to  take  anything  at  all,  and  ordered  a  letter  to  be  writ- 
ten to  Jaya  Indravarman  explaining  the  cause  of  his  refusal. 
Moreover,  the  council  of  ministers  decided  that  it  would  not 
be  prudent  to  invest  the  king  of  Champa  with  the  customary 

1.  Myson  Ins.  [Nos.  79,  81]. 

2.  Myson  Ins.  No.  81. 

3.  T'onng  pao  1911,  p.  3C3. 


ANCIENT  HISTORY  OF  CHAMPA  103 

honorary  titles  till  tha  commotion  caused  by  the  incident  had 
subsided. 

Jaya  Tndravarman  now  turned  his  attention  to  the  con- 
quest of  Cambodge.  He  assured  the  neutrality  of  the  Anna- 
mssa  Emperor  by  payment  of  rich  presents  and  sanding  an 
ambassador  to  pay  tha  usual  homage  Baing  sacure  in  the 
north,  ha  attacked  tha  kingdom  of  Carnbodge  (1170).  That 
kingdom  was  th3n  ruled  over  by  king  Dharanindravarman  II. 

Both  th3  opposing  forcas  were  equally  matched  and  the 
war  went  on  for  a  long  time  without  any  decisive  result.  At 
this  time  a  Chinese  officer,  shipwrecked  on  the  coast  of  Cham- 
pa, taught  the  king  a  new  cavalry  manoauvre,  and  the  art  of 
throwing  arrows  from  th3  back  of  a  horsa  (1171  A.  D. ). 
Jaya  Indravarinau  now  asked  tha  Chin3S3  officar  to  buy  horses 
for  him  in  his  own  country.  With  the  h3lp  of  thasa  horses  he 
was  enabled  to  sacura  soma  advantage  against  the  enemy,  and 
this  induced  him  to  look  for  more  horsss.  In  1172  he  ssnt  a 
Iarg3  numbar  of  men  to  Kiong  Tchaou,  in  tha  island  of  Hai 
Nan,  with  the  object  of  purchasing  as  many  hors3s  as  possible. 
They  were  ill  recaived  thsre,  and  therefore  retaliated  by  plun- 
daring  a  numbar  of  inhabitants  they  came  across.  The  terri- 
fiad  people  than  allowed  them  to  make  their  purchases.  But 
the  affair  came  to  the  knowledge  of  the  Chinese  Emperor,  and 
ia  1175  ha  issu3d  an  ordar  prohibiting  ths  export  of  horses 
outside  tha  empire.  Jaya  Indravarman,  dasiring  to  have  tha 
horsas  at  any  cost,  rapatriated  to  Hai  Nan  the  people  captured 
by  his  soldiers  in  1172,  and  sant  an  ambassador  to  tha  Imperial 
court,  asking  permission  to  buy  horses  at  that  island.  The 
Emparor  replied  that  it  was  forbiddan  to  export  those  animals 
of  the  empire,  and  that  the  rule  specially  applied  to  the  island 
of  Hai  Nan  ( 1176  A.  D. ). 

Jaj^a  Indravarman  now  gave  up  the  idea  of  invading  Cam- 
bodg3  by  land.  Ha  equippad  a  flaat  and  sant  a  naval  expadi- 


104  WAR  WITH  CAMBODGE 

tion  In  11Y7.  Proc3eding  along  tha  coast,  ths  flaet,  guided  by 
a  shipwrecked  Chin3S3,  reach  3d  the  mouth  of  tha  Grand  River 
(Mekong).  Then  going  up  the  river  it  reached  the  capital 
city.  Jaya  Indravarman  plundered  th3  capital  and  then  r<3- 
iired,  carrying  an  imm3ns3  booty  with  him.1 

The  glorious  victory  of  Jaya  Indravarman  VII  indicatss 
the  revival  of  ths  old  prosperous  days  of  Champa.  This  was 
further  shown  by  the  rich  donations  of  the  king  to  various 
temples.  We  have  already  referred  to  his  rich  donations  to 
£rimnabhadreSvara  in  1163  A.  D.  The  Hyson  inscription 
(No.  81)  describss  in  cbtail  how  he  continued  these  rich  en- 
dowments, year  after  year,  in  1167,  1168,  and  1170  A.  D. 
Further,  he  "installed  Buddha  Lokesvara,  Jaya  Indra  LokeS- 
vara  and  Bhagavati  Sri  Jaya  IndreSvarl  in  the  district  of  Bud- 
dha, and  Bhagavati  &ci  Indra  Gaurisvari  in  that  of  Sri 
Vinayaka."* 

The  king  also  mad3  rich  donations  to  th3  goddess  Bhaga- 
vati KauthareSvari  of  Po  Nagar  temple.  "Part  of  these  was 
made  when  the  king  went  to  conquer  Cambodge".  The  gift 
was  jointly  made  by  the  king,  the  queens  ParameSvari  and 
R&yft,  princess  Bhagyavati,  princess  Sumitra,  princess  Sudak- 
siuft  and  Mau  s'i  Ai  Gramapura  Vijaya  ( th3  princa  ?  ).3 

1.  T'cmng  Pao  1911,  pp.  305—308. 

There  is  some  difficulty  in  fixing  the  date  of  Jaya  Indra- 
varman's  invasion  of  Cambodge.  Maspero,  apparently  on 
Chinese  and  Annamese  authority,  fixes  it  at  1170  A.  D.  But 
the  Po  Nagar  Inscription  [No.  80]  %f hich  refers  to  the  king's 
campaign  against  Cambodga  is  dated  1167  A  D.  (This  date 
was  formerly  read  as  1105  Saka  but  Finot  has  corrected  it  to 
1080  Saka).  In  that  case  the  campaign  against  Cambodga 
must  have  begun  3  years  earlier. 

2.  Mysonlns.  [No.  81], 

3.  Po  Nagar  Inscription  [No.  SO], 


ANCIENT  HISTORY  OF  CHAMPA  105 

An  inscription  at  Afc  TKuan  (  No.  82^)  has  preserved  relics 
of  something  like  a  military  feudalism  that  prevailed  at  the 
time.  Three  dignitaries  of  the  kingdom  named  Taval  Vira 
SiiTiha  oh  Vayak,  Taval  £ur&dhik*  varmma,  and  Taval  Vikranta 
Simha  oh  Dhuu  took  an  oath  of  allegiance  to  the  king  which 
contained,  among  other  promises,  an  undertaking  to  the  effect 
that  they  and  their  children  will  fight  for  their  lord  in  case  of 
war  as  long  as  they  live. 

The  last  known  date  of  Jaya  Indravarman  VIUs  1177 
A.  D.1  How  long  he  lived  aftar  that,  and  whether  he  could 
leave  ths  kingdom  he  h&d  usurped  to  his  legitimate  su603ssors, 
are  yet  unknown.2 


KINGS  REFERRED  TO  IN  CHAPTER  X 

1.  Jaya  Indravarman  VI  ( 1139—1145  A.  D:  ) 

2.  Rudravarmun  Parama- 

Brahnraloka  ( 1145—1147  A.  D. ) 

a  Jaya  Harivarmadeva  VI  ( 1147—1162  A,  D.  ) 
(Son  of  No.  2) 

4.  Jaya  Harivarman  VII  (  1162—1163  A.  D. )? 

(Ron  of  No.  3) 

5.  Jaya  Indravarman  VII  (  1163-C.1180  A.D,  ) 


1.  cf.  the  Chinese  account  of  the  king's  expedition  against  Cam- 
bodge.     The*   last  known  date   from    epigraphic   records  is 
1170  A.  D.  (Myson  Ins.  No.  81). 

2.  Maspero's  account  of  this  period  is  now  proved  to  be  hope- 
lessly wrong  in  the  lifcht  of  new  inscriptions  or  new  interpre- 
tation of   old   inscriptions.     I  have  not  made  any  attempt  to 
point  out  the  difference  between  his  version  and  mine   as  the 
two  are  almost  radically  different. 


CHAPTER  XI. 

The ;  Cambodian,  Mongol  and 
Annamite  invasions. 

Altar  Jaya  Indravarman  VII  we  find  a  new  king  at 
Champa  named  Jaya  Indravarman  VIII  oh  Vatuv.  Whether 
there  was  any  relationship  between  the  two  is  yet  unknown.1 
But  the  latter  continued  the  "forward"  policy  of  his  prede- 
cessor, and  carried  on  an  agressive  campaign  against  Cambodge. 
In  1190  A.  D.  the  king  of  Cambodge,  Jayavarman  VII,  son 
and  successor  of  Dharaiiindravarman  II,  sent  an  expedition 
against  Jaya  Indravarman  oh  Vatuv. 

The  leader  of  this  expedition,  who  was  ultimately  desti- 
ned to  play  an  important  part  in  history,  was  Sri  Suryavar- 
madeva,  prince  £rl  Vidyanandana  of  Tumprauk-Vijaya. 
He  was  apparently  an  inhabitant  of  Champa,  but  betook  him- 
self early  in  life  to  Cambodge  (  1182  A.  D.  ).  The 
king  of  Cambodge  welcomed  him  and  employed  his 
services  on  various  occasions.  Thus  we  read:  "During 
his  stay  at  Cambodge,  a  dependent  town  of  Cambodge  called 
Malyan,  inhabited  by  a  multitude  of  bad  men,  revolted  against 
the  king  of  Cambodge.  The  latter  seeing  the  prince  well- 
versed  in  arms  ordered  him  to  lead  the  Cambodgian  troops 
and  take  the  town  of  Malyah.  He  did  all  that  the  king  of 
Cambodge  desired  "s 

The  king  of  Cambodge,  pleased  at  his  valour,  conferred 
on  him  the  dignity  of  Yuvaraja,  and  when  war  broke  out  with 

1.  Maspero  identifies  the  two  kings  (Tonne  Pao    1911,  p.  304, 
fn.  2).     But  this  does  not  seem  probable  (cf.  Finot's  remar- 
ks B.  E.  F.  vol,  XV,  No.  2.  p.  50.  fn.  2). 

2.  Myson  las  No.  8-i.    The  account  of   Snryavarmadeva— Vid- 
yanandana that  follows,  is  entirely   basedonthis  inscription. 


ANCIENT  HISTORY  OF  CHAMPA  107 

Champa,  as  related  above,  he  "sent  the  prince  at  the  head  of 
Cambodgian  troops  in  order  to  take  Vijaya,  and  defeat  the 
king  Jftya  Indravarman  on  Vatuv' l  Sri  Siiryavarmadeva 
obtained  a  complete  victory.  He  captured  the  king  and  had 
him  conducted  to  Cambodge  by  the  Cambodgian  troops.2 

The  king  of  Cambodge  now  divided  Champa  into  two 
portions.  Hs  placed  his  own  brother-in-law  Surya  Jayavar- 
madeva  prince  In,  as  king  of  the  northern  part,  with  Vijaya 
as  capital,  while  Siiryavannadeva,  prince  Sri  Vidyanandana, 
the  victorious  general,  became  king  of  the  southern  portion 
with  his  capital  at  llSjapura  in  Panrftn. 

Survavarmadfcva  prince  Sri  Vidyanandana  defeated  a 
number  of  'thieves  or  pirates',  apparontly  the  adherents  of  the 
late  regime  that  had  revolted  against  him,  and  reigned  in 
peace  at  Rajapura.  The  northern  kingdom,  however,  was 
soon  lost  to  Cambodge.  Within  two  years,  Prince  R-isupati, 
apparently  a  local  chief,  led  a  revolt  against  the  Cambodgian 
usurper,  Sri  Surya  Jayavarman  prince  In.  The  latter  was 
defeated,  and  returned  to  Cambodge,  while  Rasupati  ascend- 
ed the  throne  under  the  name  of  Sri  Jaya  Indravarmadeva. 

The  king  of  Cambodge  now  sent  an  expedition  against  Vi- 
jaya (1192  A.  D.).  With  a  view,  probably,  to  conciliate  the  na- 
tional sentiments  by  placing  the  captared  king  of  Champa 
Sii  Jaya  Indravarmau  011  Vatuv  on  the  throne,  as  a  depen- 
dent of  Cambodge,  he  sent  him  along  with  this  expedition. 
The  Cambodgian  troops  first  went  to  Rajapura.  There  the 
king  Suryavarmadeva  princ3  Sri  Vidyanandana  put  himself 

1,  Ibid. 

2.  Ibid,  of  also  tLe  Ta  Prohm  Inscription  of    J  ay  a- v  aim  an  VII, 
whe:e  the  king  is    said    to  have    captured  and  then   released 
the  king  of  Champa.  B.  E.  P.  vol.  VI.  p.  44. 


108  THE  FOREIGN  INVASIONS 

at  their  head,  and  marched  against  Vijaya.  Ha  captured 
Vijaya  and  defeated  and  killed  Jaya  Indravarman  cei  Rasu- 
pati. 

The  victorious  king  of  Rajapura  now  ascended  the  throne  of 
Vijaya  and  the  whole  of  Cham  pa  was  again  re-united  under  him. 
Jaya  Indravarman  oa  Vatuv,  who  was  thus  deprived  of  the 
throne,  fled  to  Amaravatl.  There  he  collected  a  large  num- 
ber of  troops  and  advanced  against  Vijaya.  "The  king  defeat- 
ed him,  compelled  him  to  fall  back  on  Traik,  and  there  cap- 
tured him  and  put  hirn  to  death."  Henceforth  Suryavarma- 
deva  Vidyanandana  ruled  ovar  tli3  whole  of  Cliamoa  with- 
out opposition  (  1192  A  D.  ). 

But  he  had  shortly  to  reckon  with  the  king  of  Cambodge 
whom  he  had  so  basely  bstrayed.  In  1193  an  expedition  was 
sent  against  him,  but  he  gained  an  easy  victory.  Next  yes.r 
the  expedition  was  repeated  on  a  larger  scale. 

"In  gaka  1116  (1104  A.  D.)  the  king  of  Cam  bodge  sent 
a  large  number  of  Cambodgian  generals  with  all  sorts  of 
arms.  They  came  to  fight  with  the  prince.  The  latter  fought 
at  Jai  Ramya-Vijaya,  and  vanquished  the  generals  of  the 
Cambodgian  army."1 

This  was  the  crowning  triumph  of  Sri  Suryavarmacleva, 
prince  £rl  Vidyanandana  of  TutTiprauk-VJ  lya,  who  b^giu  his 
life  as  an  exile,  but  after  a  romantic  career  gained  the  undis- 
puted supremacy  over  the  whole  of  Cham]  ». 

Immediately  after  his  victory  the  king  sent  an  ambassa- 
dor to  the  Annamese  court  (1194  A.  D.  ).  Four  years  later, 
he  was  formally  consecrated  to  the  throne  with  all  due  ritts, 
and  asked  for  formal  investiture  from  the  Chinese  Emperor. 
This  was  granted  to  him  in  1199  A.  D.8 

1.  Ibid. 

2.  T'omitf  Pao.  1911,  p,  311. 


ANCIENT  HISTORY  OP  CHAMPA  109 

After  the  Cambodgiaii  war  was  ovar,  the  king,  we  are 
told,  "marched  to  Amaravatl  and  re-erected  all  the  houses."1 
la  other  words,  he  set  himself  to  the  task  of  restoration,  which 
was  badly  needed  after  the  late  troublesome  period  of  civil 
war  and  foreign  domination.  As  usual,  he  made  rich  gifts  to 
Sri-'anabhadre^vara.2  Ha  also  erected  a  house  called  ^rl 
Herukaharmya.  But  the  king  was  not  destined  to  enjoy  his 
sovereignty  for  a  long  time.  He  was  defeated  in  1203  A.  D. 
by  his  paternal  uncle,  called  Yuvaraj a  (or  son  of  Yuvaraja) 
Mnagahiia  on  Dhauapati  or  Yuvaraja  on  Dhanapatigrama,3 
who  was  sent  by  the  king  of  Cambodge  against  him. 

The  career  of  this  Yuvaraja  was  analogous  in  many  res- 
pects to  that  of  king  Siiryavarm<1  himself.  He,  too,  lived  as 
an  exile  in  the  Court  of  Cambodge  and  obtained  the  favours 
of  the  king  by  successfully  suppressing  the  revolt  of  Malyaii. 
It  is  just  possible  that  these  two  Cham  chiefs,  uncle  and 
nephew,  both  went  together  to  Cambodge  and  tho  Malyaii 
revolt,  which  both  claim  to  have  subdued,  was  the  self-same 


J.  Myson  Ins.  (No.  89). 

2.  Ibid. 

3.  The  account  of  Dbanapatigramn  is  based  on  the    concluding: 
portion  of  two  inscriptions  at    Myson,    Nos,    02  and  84.   The 

identity  of  Dhampatigrama,  mentioned  in  No  62,  with 
Mnagahna  on  Dhanapati  (No  84)  is  not  certain  but  very  pro- 
bable. It  is  to  be  noted  that  the  portion  of  No.  62  containing 
the  account  of  Dhanapatigrama  begins  with  Svasti,  which  is 
generally  used  at  the  commencement  of  a  new  Inscription. 
It  was  probably  added  at  a  later  date.  The  account  is  partly 
corroborated  by  Aunamite  documents  (T'oung  Pao  1911.  p« 
311  fn  G),  The  difficulty  in  the  ideatification,  noted  by  Finct 
d^es  not  really  exist;  cf  the  text. 


110  THE  FOREIGN  INVASIONS 

military  expedition  in  which  both  of  them  took  part.  But 
the  nephew  soon  surpassed  the  uncle,  and,  as  we  have  seen 
above,  ultimately  became  the  king  of  Champa. 

The  king  of  Cambodge,  twice  baffled  in  his  attempt  to 
defeat  him,  at  last  sent  the  uncle  against  the  nephew.  lu 
1203  A.  D.  king  Suryavarman  was  defeated  and  the  Yuvaraja 
on  Dhanapati  ruled  over  champfi. 

Suryavarman  now  sought  protection  at  the  court  of 
Annam.  Accompanied  by  200  vessels  and  a  number  of  his 
faithful  soldiers  he  want  with  his  family  to  the  port  of  Co  Li 
and  asked  for  shelter.  The  Ann-unites,  however,  suspected 
his  intention,  and  Pham  Gieng,  the  governor  of  Nghe 
An,  wanted  to  get  rid  of  him.  Forewarned  o£  this, 
the  king  invited  Phain  Gieng  aboard  his  ship.  That  officer 
went  with  a  number  of  vessels,  with  a  quantity  of  arms  con- 
cealed therein,  an  1  asked  his  men  to  examine  the  vessels 
of  the  Cham  king  with  the  light  of  their  torches.  But  at 
night,  while  the  watchmen  of  the  Annamite  vessels  fell  asleep 
the  Chams  threw  torches  at  them.  The  Annamites  started  up 
out  of  their  sleep,  and  being  seized  with  pamic  threw  them- 
selves into  the  sea.  A  large  number  of  Annamites  was  thus 
drowned.  Suryavarman  again  t3ok  to  S3a  and  what  became 
of  him  is  not  known.1 

The  Yuvaraja  Dhanapatigrama,  who  now  ruled  over 
Champa,  had  a  hard  time  before  him.  Rebellion  broke  out 
in  various  parts  of  the  kingdom.  The  most  formidable  was 
one  led  by  Putau  Ajfia  Kn,  but  it  was  put  down  by  the  Yu- 
vanVja.  "Then  Putau  Ajiia  Ku  revolted.  He  conquered 
from  AmaravatI  as  far  as  Pidhyan.  The  king  of  Ca ui bodge 
commanded  the  Yuvaraja  to  lead  the  troops  of  Cambodga 
and  capture  Putau  Ajfift  Po  Ku.  He  captured  him  and 

1.  Toung  Tao  1011,  pp.  ^11—312. 


ANCIENT  HISTORY  OF  CHAMPA  111 

sent  him  to  Cambodge  according  to  the  desire  of  the  king" 
(No.  62). 

The  king  of  Cambodge,  pleased  at  his  valour,  conferred 
high  dignities  on  him,  and  apparently  formally  appointed  him 
as  the  ruler  of  Champa  in  1207  A.  D.  (cf.  No.  86). 

While  the  Yuvaraja  was  ruling  in  Champa,  a  new  figure 
appeared  on  the  scene.  This  was  Jaya  ParameSvaravarma- 
deve  Oa  Aiiforaja  of  Turai-Vijaya,1  son  of  Jaya  Hurivarmau 
VII.  He  was  the  legitimate  owner  of  che  throne  of  Champa 
of  which  his  father  had  been  wrongly  dispossessed  by  Jaya 
Indravarraan  VII  Gr&mapura  Vijaya.  During  the  period  of 
usurpation  by  that  monarch,  and  the  disastrous  Cambodge 
war  that  followed,  Oh  AiiSaraja  lived  as  an  exile  and  at  last 
took  refuge  in  the  court  of  Cambodge. 

In  1201  A.  D.  the  king  of  Cambodge  conferred  upon  him 
the  title  of  '-Pu  Pon  pulyau  Sri  Yuvaraja",  and  afterwards 
gave  him  permission  to  live  in  Champa  with  the  Governor 
Yuvaraja  Dhanapatigrama.2  It  must  have  been  with  a  mixed 
feeling  of  joy  and  sorrow  that  the  exile  returned  to  his 
native  land,  only  to  find  the  throne  of  his  forefathers  occu- 
pied by  an  usurper.  Why  he  was  sent  to  Champa, 
and  what  he  did  here  tfor  the  next  twenty  years  are 
yet  unknown.  It  appears,  however,  that  Champa  was  at  this 
time  very  hard  pressed  by  the  Annamites.  The  Cho  Dinh 
Inscription  tells  us:  "Then  (sometime  afoer  1207  A.  D.)  the 
Siamese  and  the  Pukam  (Paganese)  came  from  Cambodge 
and  a  battle  took  place  with  the  Annamites.  The  Cambo- 

1.  The  account  of  On  Ansaraja  of   Turai-Vijaya   who  ascended 
the  throne  nnder   the   name   of  Jaya   Paramos varavarmaa  ia 
based  on  nine  inscriptions  (Nos.  83-D'f). 
2.  T'oung  Tao  1911.  p.  313, 


112  THE  FOREIGN  INVASIONS 

dgian  generals  led  the  troops  which  opposed  the  Annamitea 
and  the  loss  on  both  sides  was  very  great.1'1  The  Annatnite 
documents  inform  us  that  the  Chams  aided  by  the  Cambo- 
dgians  attacked  Nghe-An  in  1216  and  1218,  but  the  gover- 
nor oj  the  Province  dispersed  them.2 

It  would  thus  appear  that  since  about  1207  A.  D.  a  long 
series  of  battles  followed,  in  which  victory  more  often  inclin- 
ed to  the  Annarnites. 

These  long-drawn  battles  must  have  exhausted  the  Cam- 
bodgians.  As  a  matter  of  fact,  the  series  of  warfares  in 
which  they  were  involved  ever  since  1190  A.  D.,  when  they 
conquered  Champa,  must  have  proved  too  great  a  burden 
for  the  people  of  Cambodge,  and,  to  make  matters  worse, 
the  Siamese  at  this  time  began  to  press  them  hard  from  the 
west.  At  last  in  1220  A.  D,  the  Cambodgians  evacuated 
Champa,  and  a  formal  peace  was  probably  concluded  with 
Oh  Au^ar&ja  of  Turai-Vijaya  in  1222  A.  D.  lu  any  case  the 
latter  ascended  the  throne  of  his  ancestors  under  the  name 
of  Jaya  Paramesvaravarman  IV,  and  was  formally  consecra- 
ted to  the  throne  in  1226  A.  D.  Henceforth  the  king  reig- 
ned in  peace.  He  restored  order  in  the  different  parts  of  his 
kingdom  and  set  himself  to  the  task  of  repairing  damages 
caused  by  the  "Cambodge  war  of  32  years"  (1190— 1222 
A.  D.)3 

The  king,  as  usual,  made  rich  donat'ons  to  Sii'anabhad- 
regvara*  and  the  goddess  Po  Nagara.6  He  installed  the 

1.  Cho-dinh  Ins.  (No.  86). 

2.  T'onng  Pao  1911,  pp.   313-14;  cf.   also   B.  E.  F.  vol.   XV1IT, 
No.  3  p.  35. 

3.  Oho-dmh  IriR  (No.  8f»). 

4.  Myson  Ins  (No.  87). 


ANCIENT  HISTORY  OF  CHAMPA  113 

image  of  the  god  Svayam-Ut'panna1  and  endowed  him  richly.3 
He  re-installed  all  the  lingas  of  the  south,  viz.  those  of  Yan 
Pa  Nagara  and  the  lingas  of  the  north,  viz.  those  of  Srifona- 
bhadre^vara,  and  made  donations  tto  the  god  Camped vara,3 
as  well  as  to  a  number  of  Buddhist  divinities  4 

The  last  known  date  of  the  king  is  1234  A.  D.  and  the 
earliest  date  of  his  successor,  1243  A.  D.  The  death  of  tha 
king  must,  therefore,  have  taken  place  sometime  betweeii 
these  dates. 

Jaya  ParameSvaravarman  IV  was  succ3eded  by  his 
brothar  Jaya  Indravarman  X  prince  Harideva  of  Sakan- 
Vijaya.  About  this  time  a  powerful  dynasty  was  established 
on  the  throne  of  Annum.  The  new  king  of  Annam  madd 
remonstrances  to  the  court  of  Champa  against  the  conduct  of 
Cham  pirates  who  pillaged  the  Annamite  population  on  the 
sea-shore.  The  king  of  Champa  demanded  m  reply  the  res- 
titution of  the  three  northern  districts  of  Champa  conquered 
by  Annam.  This  irritated  the  emperor  of  Annam  who  led 
in  person  an  expedition  against  Champa.  The  campaign  was 
long  and  arduous,  but  did  not  lead  to  any  decisive  result. 
The  Emperor  returned  with  a  number  of  prisonfer^,  includ- 
ing a  qheen  and  a  number  of  nobles  and  concubines  of  th<3 
king  of  Champa.5 

After  this  Jaya  Indravarman  X  lived  atpeacs  with  his  north- 
ern neighbour  and  devoted  his  time  to  pious  worka  He  made 
rich  donations  to  fSriganabhadre3var&  6  His  daughter  Pu-lyafi 
Ratnavall,  princ3ss  Suryadevi,  and  hsr  husband,  a  nobleman 

IT Cho-dinh  Ins.  1  No.~89)^ 

2.  Lomngoeu  Ins.  (No.  91).  Phanrang  Ins.  (No.  92). 

3.  Lomngocu  Ins  (No.  91). 

4.  Kim  Choua  Ins.  (No.  1J3). 

5.  Touiig  Pao  1911,  p.  432. 
C    Mysou  Ins.  (Nc.  94N. 


114  THE  FOREIGN  INVASIONS 

called  Oh  Raiu  Nandana  made  rich  presents  to  the  Po  Nagar 
temple,  and  installed  there  the  images  of  goddess  Matrlinge- 
6vari  and  goddess  KauthareSvar!.1 

In  the  year  1257  A.  D.  the  king  was  murdered  by  his 
nephew,  sister's  son,  named  Pulyan  Sri  Yuvaraja  Vlom.  The 
regicide  then  ascended  the  throne  under  tho  name  of  Sri  Jaya 
Simhavarman  111(1257  A.  D.  ).  There  ssemod  to  ha vebeen  some 
disturbances  in  the  kingdom.  An  inscription  at  Po  Nagar, 
dated  1257  A.  D.,  records  the  donation  of  the  king  Sakranta 
belonging  to  Manclavijaya.  Apparently  a  local  chief  had  S3t 
himself  up  as  king  at  the  place  named.  But  nothing  more  is 
heard  of  him,  Most  probably  Jaya  Simhavarman  defeated 
him.  Jaya  Simhavarman  further  cut  off  the  two  thumbs  of 
his  only  surviving  maternal  uncle,  the  younger  brother  of 
king  Jaya  Indravarman  X,  so  as  to  remove  all  possibilities  of 
danger  in  that  direction.  Having  thus  secured  his  position 
against  all  possible  enemies,  Jaya  Siilihavarman  was  formally 
consecrated  to  the  throne  in  126G  A.  D.  under  the  name  Indra- 
varman (  XI).2 

The  new  king  wanted  to  remain  at  peace.  So  immedia- 
tely after  his  coronation  he  sent  an  ambassador  with  tributes 
to  the  court  of  Annam  (12GG)  and  renewed  it  again  in  12G7, 
12G9,  and  1270. 

The  pious  endowments  of  the  king  are  recorded  in  seve- 
ral inscriptions.  In  1274  A.  D.  he  presented  the  god  Svaya- 
mutpanna  with  a  large  elephant  and  G  slaves  (No.  10G).  Four 

1.  Po  Nagar  Ins.  (Nos.  97,  98,  105). 

2.  Batau  T.-iblah  Ins   No.  104.     It  may   bo  concluded   from  this 
inscription  that  during  the  period  1257-1266  A,  D.    Jaya  Sim- 
havrtrman  was  king  of  the  southern    region    only  and  in  1266 
he  became  the  king  of  the  whole  country.     It  is  possible  that 
Sakranta  was  the   king   of  the    noithern  regions  during  that 


ANCIENT  HISTORY  OF  CHAMPA  115 

years  later,  his  noble  queen  Suryalaksim  installed  the  statue  of 
the  god  Bhumivijaya.1  In  the  Po  Nagar  temple  the  king  installed 
&i  Indravarma-Sivalingejvara,  and  dedicated  three  infants  to 
tho  god.  He  also  install  ad  there  Siva-liriga  and  the  god  Sri- 
£anabhadres*vara  and  endowed  the  goddess  KauthareSvarl  with 
lands  (  Nos.  108  and  1C  9  ). 

But  the  reign  of  king  Lidravarman  XI  was  destined  to  in- 
volve Champa  into  one  of  the  greatest  calamities  that  ever 
befell  her.  She  had  just  pass3d  through  Cambodgian  incur- 
sions lasting  32  years;  now  she  was  to  suffer  the  unspeakable 
horrors  of  a  Mongol  invasion. 

The  Mongols  had  suddenly  risen  as  a  groat  power  in  Asia 
towards  the  close  of  the  twelfth  century  A.  D.  Their  great 
leader  Chenghiz  Khan  (1162 — 1227  A.  D.)  had  conquered 
large  territories  in  Asia  and  eastern  Europe,  and  planned  the 
conquest  of  China  when  he  died.  At  his  death  his  empire 
extended  beyond  the  Caspian  sea  and  the  Black  sea  on  the 
west,  as  far  as  Bulgaria,  Servia,  Hungary  and  Russia.  To  tha 
east  it  included  Korea  and  reached  the  Pacific  oc3an,  and  oil 
the  south  it  was  bounded  by  India,  Tibet  and  the  ruins  of  tha 
splendid  empire  of  Khwarezm,  Ogotai,  tht)  son  and  successor 
of  Chenghiz  Khan,  conquered  that  portion  of  China  over  which 
the  Kin  dynasty  ruled,  and  was  aided  in  this  task  by  the  Sou- 
ng  dynasty  who  ruled  over  tli3  rest.  But  tha  turn  of  th'3  Sou- 
ng  dynasty  was  loon  to  come.  Ogotai's  son  and  successor  Kou 
youk  having  died  in  1248,  the  Mongol  empire  passed  on  to 
Mangkou(1248 — 1259),  a  grandson  of  Chenghiz  Khan,  and 
then  to  his  brother  the  famous  K'oublai  Khan  (1260  ).  K'ou- 
blai  had  conquered  Yun  Nan  (1253)  Curing  his  brother's 
reign,  and  after  his  accession  to  the  throne,  he  looked  forward 
to  the  conquest  of  the  whole  of  the  Chinese  Empire  by  putt- 

1.  Yang  Kur  Ins.  (No.  107). 


116  THE  FOREIGN  INVASIONS 

ing  an  end  to  the  Soung  dynasty.  But  even  while  he  was 
carrying  on  the  struggle  with  the  Imperial  dynasty,  K'oublai 
Khan  sought  to  exact  the  oath  of  allegiance  from  all  foreign 
states  that  had  hitherto  accepted  the  Chinese  Emperor  as  their 
suzerain.  So  an  invitation  was  sent  to  the  kings  of  Annam  and 
Champa  to  come  and  pay  their  homage  as  vassals  to  the  Great 
Khan.  In  1278  Sagatou,  a  high  official  of  the  Khan,  reported 
that  king  Indravarman  of  Champa  was  willing  to  submit.  On 
hearing  this  K'oublai  gave  the  title  of  "Prince  of  second  rank" 
to  the  king  and  gave  rich  presents  to  the  Cham  ambassadors 
who  presented  themselves  to  the  court  in  1279.  But  K'oublai 
Khan  wished  his  feudal  kings  to  come  in  person  to  the  court 
in  order  to  perform  the  act  of  vassalage,  and  so  early  in  1280 
sent  an  embassy  to  Champa,  inviting  king  Indravarman  to 
come  in  person  to  the  court.  The  latter  was  unwilling  to  do 
BO,  and  in  the  month  of  May  sent  an  embassy  offering  submi- 
ssion. This,  however,  did  not  satisfy  the  Khan  who  on  1st 
July  renewed  his  command  to  the  king  to  present  himself  to 
the  court.  In  reply  the  Cham  king  sent  on  the  5th  September 
some  nobles  of  his  court  with  a  few  elephants  as  presents, 
whereupon  the  great  Khan  sent  'an  ambassador  extraordi- 
nary' to  king  Indravarman,  asking  him  to  send  to  the  Imperi- 
al court  a  few  nobles  of  his  court  together  with  one  of  his 
younger  sons.  Indravarman  then  sent  two  embassies,  one 
on  the  13th  August,  1281,  and  the  other,  two  months  later, 
so  that  K'oublai  at  last  decided  to  confer  on  him  the  insignia 
of  "Prince  Imperial  of  the  second  rank." 

K'oublai  now  treated  Champa  as  part  of  his  empire. 
He  appointed  Sagatou  and  Lieou  Cheng  as  viceroys  to 
administer  Champa  in  the  name  of  the  king.  The  old  and 
feeble  king  submitted  to  this  humiliation,  but  his  proud  son, 
the  prince  Harijit,  could  not  bring  himself  to  yield  to  it.  He 


ANCIENT  HISTORY  OF  CHAMPA  117 

fanned  the  popular  discontent  which  ultimately  became  so 
serious  that  the  viceroys  of  the  Khan,  no  longer  feeling  their 
position  secure,  went  to  their  country. 

K'oublai  now  decided  on  an  expedition  against  Champa. 
He  made  extensive  preparations  and  entrusted  it  to  Sagatou. 
But  before  this  expedition  could  start,  Champa  gave  another 
provocation  to  the  great  Khan,  by  arresting  and  imprisoning 
his  ambassadors  to  Siam  and  Malabar.  Neverthsless,  the  Khan, 
who  was  a  thorough  diplomat,  called  a  Cham  ambassador  who 
was  pressnt  in  his  court,  gave  him  some  clothes,  and  asked 
him  to  t^ll  the  old  king,  that  he  had  nothing  to  fear,  that  his 
guilty  son  aloaa  will  b3  punished,  and  nona  elsa  n33d  b3  afraid 
at  all.  At  last  in  1282  Sagatou,  invested  with  the  title  of 
"the  governor  of  the  provincs  of  Champa,"  embarked  his  troopa 
on  thousand  vessels- the  land  route  through  Tonkin  b3ing  refu- 
sed by  the  Annamite  King — and  landed  hia  army  unopposed 
on  the  coast  of  Champa.  The  Cham  army  guarded  the  cita- 
d3l  of  Mou  Tcheng  and  was  led  by  prince  Harijit  in  person. 
Sagatou  tried  the  method  of  conciliation,  but  failed.  At  lasfc 
the  battle  took  place  in  January,  1283.  The  Chains,  10,000 
strong,  fought  obstinately  for  six  hours,  but  thsn  beat  retreat. 
The  Mongols  entered  the  citadel  and  kilbd  about  a  thousand 
persons.  King  Indravarman  XI  put  his  magazine  to  fire  and 
then  retired  with  his  troops  to  the  mountains. 

The  Mongol  army  now  made  preparations  to  conquer  ths 
metropolitan  province.  On  the  third  day,  however,  an  envoy 
came  from  king  Indravarman,  tendering  submission  on  tha 
part  of  his  master.  Next  day  Sagatou,  who  had  already 
reached  the  south-eastern  limit  of  the  province,  dismissed  ths 
ambassador,  and  charged  him  to  tell  his  master,  that  he  was 
pardoned,  but  must  come  in  person  and  present  himself  before 
him.  On  the  following  day  Sagatou  entered  into  the  province  when 


118*  THE  FOREIGN  INVASIONS 

an  envoy   from   Indravarman   announced  that  th?   king  woulo}. 

presently  arrive,  whereupon   Sagatou  camped  outside  the  capi- 
tal city. 

But  the  king  never  really  intended  to  present  himself 
before  the  Mongol  Chief  he  merely  wanted  to  temporise. 
But  still  fearing  the  wrath  of  the  Great  Khan  he  sent  on  the 
following  day  his  maternal  uncle  Pao-t'o-t'ou-houo  (  Bhadra- 
deva  ? )  for  presenting  tribute  of  submission.  He  represented 
that  the  king  wished  to  come  in  person  but  was  prevented 
by  a  malady,  and  that  his  son  wants  three  days'  time  to  pre- 
sent himself.  Sagatou  became  furious  and  Pao-t'o-t'ou-houo  went 
back  to  Indravarman  to  narrate  what  had  happened. 

The  heir-apparent,  prince  Harijit,  had  no  more  desire 
than  his  father  to  present  himself  before  the  Mongol  comman- 
der. He  sent,  inst3ad,  two  of  his  brothers  to  the  Mongol  camp. 
They  told  Sagatou  that  their  elder  brother  had  died  of  the 
wounds  he  had  received  in  battle,  and  that  their  father,  the 
king,  was  struck  by  an  arrow  in  his  chin,  and  although  gradu- 
ally improving,  was  not  yet  in  a  condition  to  present  himself. 
Sagatou  saw  through  the  trick  and  would  not  listen  to  any 
excuse.  He  even  doubted  whether  the  envoys  were  really 
eons  of  king  Indravarman.  But  he  sent  them  back  and  trans- 
mitted through  them  the  order  to  the  king  to  come  and  pay 
respect  in  person. 

Shortly,  the  Chinese  spies  brought  news  that  king  Indra- 
varman had  entrenched  himself  on  mount  Ya  Hcou,  with 
20,000  men,  and  that  he  had  s?nt  ambassadors  to  Annam,  Cam- 
bodge  and  Java,  asking  for  military  assistance  Sagatou  then 
sent  a  detachment  of  his  army  against  the  king.  Although 
succsssful  at  first,  the  Mongol  troops  W3re  harassed  by  the  ene- 
my in  tha  unknown  mountain  forests,  and  r?gain3d  th>  camp 
with  great  difficulty  and  after  h?avy  losses.  But  Sagatou 
being  re-inforcad  from  China,  himself  took  the  offensive 


ANCIENT  HISTORY  OF  CHAMPA  119 

on  the  14th  June,  1283,  and  inflicted  great  loss  on  the  Cham 
army.  King  Indravarman  again  retired  to  the  mountains  and 
the  great  Mongol  general  had  again  to  fall  back  on  the  old 
expedient,  viz.  writing  letters  to  king  Indravarman  to  coma 
and  tender  his  submission  in  person. 

Thus  inspite  of  all  his  victories  Sagatou  could  not  secure  any 
substantial  result.  Th3  king  of  Champa  was  as  inaccessible  as 
before,  and  his  own  position,  in  an  enemy's  country,  was  ever 
precarious.  B?sides,  he  was  unpopular  in  the  army,  and  thera 
were  heavy  d°S3rtions  both  among  soldiers  and  offic3rs. 

The  Cham  campaign  had  already  cost  K'oublai  Khan  hea- 
vily in  men  and  monsy.  Nev9rtli3less,  in  1284,  he  arranged 
to  83nd  another  supporting  army  of  15,000  soldiers.  The  num- 
ber of  vess3ls  being  insufficient,  only  a  part  of  the  army  could 
immediately  start.  But  disaster  dogged  their  footstep  and 
th 3  first  division  of  the  navy,  carrying  th3  first  batches  of  sol- 
diers, completely  disappeared,  within  sight  of  the  Chon  Mei 
Lein  canal,  and  no  one  knew  what  bacame  of  hor. 

The  rest  of  the  troops  safely  reached  tli3  coast  of  Champa 
under  the  leadership  of  Wan  Hou  Lieou  Kiun  K'ing.  But  hav- 
ing arrived  at  Sri  Banoy,  Wan  Hou  learnt  to  his  great  surprisa 
that  Sagatou  had  burnt  his  camp  and  started  on  his  return 
journey  a  few  days  bsfors.  HB  tli3n  ad  vane  3d  alone  and  sent 
an  ambassador  to  Indravarman  asking  him  to  com 3  in  person 
with  his  son.  But  tli3  king  was  in  no  mood  to  listen  to  this 
aft3r  tin  d3parture  of  ths  main  Mongol  forci.  H^  m3rely 
S3nt  a  raply  vsaying  that  th3  army  of  Sagatou  had  put  the  cou- 
ntry to  fire  and  sword,  without  leaving  anything  that  could  b^ 
offered  as  present,  and  that  next  year  he  would  send  his  own 
son  with  presents.  He  thsn  decided  to  send  his  grandson  to 
the  Emperor  to  renew  the  oaths  ef  allegianca  (1284).  Three 
months  later,  he  ssnt  to  K'oublai  a  map  of  his  kingdom  and 
the  following  month  he  S3nt  an  embassy  of  18  persons  with  a 


120  THE  FOREIGN  INVASIONS 

prayer  for  the  withdrawal  of  troops  on  condition  of  regular 
payment  of  tribute.  Three  months  later  still,  the  same  ambassa- 
dors again  presented  themselves  to  the  court  of  the  great  Mon- 
gol with  rich  presents. 

But  inspite  of  all  those  embassies  and  assuranc3s  of  sub- 
mission, things  continued  as  before.  The  king  stationed  him- 
self in  the  mountains,  re-forming  his  army  as  soon  as  it  was 
dispersed  by  the  Mongols,  while  the  latter,  unabb  to  S3cure  any 
solid  advantage,  suffered  from  heat,  diseases  and  want  o£  pro- 
visions. So,  in  order  to  bring  the  campaign  to  a  successful 
end  at  any  cost,  the  great  Khan  resolved  to  send  by  land  an 
army  sufficiently  strong  for  the  final  conquest  of  Champa. 

In  order  to  reach  Cham  pa- it  was  n?c°ssary  to  pass  through 
Annamite  territory.  The  king  of  that  country,  like  Indravar- 
man,  had  obstinately  refused  to  pay  homage  in  person.  His 
son  and  successor  Nho'n-Ton  resolved  to  follow  the  same  policy, 
and  when  invited  to  present  himself  at  the  court,  sent  his 
uncle  Tran-di  Ai.  K'oublai,  furious  at  this  obstinacy,  declared 
Nho'n — Ton  to  have  forfeited  the  throne,  and  appointed  Tran- 
di- Ai  as  king  in  his  place.  He  also  appointed  Tch'en  Tch'ouen 
as  "Ambassador  Extraordinary  and  Generallissimo  of  Annam", 
and  asked  him  to  go  and  install  Tran-di- Ai  on  the  throne. 

They  were,  however,  unable  to  ent^r  into  Anriam,  and 
Nho'n-Ton  also  refused  passage  to  the  troops  of  Sagatou.  Next 
year  Sagatou  asked  him  for  m?nand  provisions,  but  he  refused. 
He  stated  that  Champa  was  a  small  country  long  since  subject 
to  his  government,  that  his  father  had  lived  on  good  terms 
with  it,  and  that  he  also  followed  the  same  policy.  Moreover, 
for  thirty  years  there  was  no  war  b  ^tween  the  two  countries, 
and  he,  therefore,  excused  himself  from  supplying  provisions. 
Four  months  later,  in  1284,  he  gave  a  similar  reply  to  a  fresh 
demand  for  provisions.  At  the  same  time  h?  protested  against 


ANCIENT  HISTORY  OF  CHAMPA  421 

the  accusation  that   he   had  helped  Champa  with  20,000111611 
and  500  vessels. 

It  was  undoubtedly  an  enlightened  view  of  his  own  inte- 
rest, rather  than  any  sympathy  for  Champa,  that  made  Nho'n 
Ton  so  obstinate  in  refusing  a  passage  through  his  country. 
He  knew  he  was  secure  from  an  invasion  by  the  Mongols  so 
long  as  they  were  busy  with  Champa,  and  that  the  moment  his 
neighbour  would  submit,  his  own  turn  would  come.  So  when 
he  at  last  received  a  peremptory  order  to  give  passage  to  the 
troops  bound  for  Champa,  he  opposed  thsir  advance  into  his 
territory. 

The  Mongol  troops  were  commanded  by  Togan  tli3  son  of 
K'oublai.  Failing  to  win  over  the  Annamite  king  by  diplo- 
macy, he  at  last  invaded  the  passes  leading  to  that  country 
and  carried  them  one  after  another.  Then  winning  victory 
after  victory,  he  crossed  the  Red  river  and  entered  the  capital 
of  Annam  as  victor.  At  the  same  time  Sagatou  advanced  from 
the  south  and  defeated  the  enemy  at  Nghe-An  and  Than  Hoa. 
At  last  the  Annamite  Emperor  took  the  offensive.  He  defeat- 
ted  Togan  in  the  north  and  drove  back  his  army  beyond  ths 
Red  river.  Sagatou,  unaware  of  this  defeat,  was  still  advanc- 
ing into  the  enemy's  country,  when  he  was  surprised  and  com- 
pletely defeated.  He  was  killed  in  the  action  and  his  head 
was  presented  to  Nho'n  Ton. 

Thus  Champa  was  at  last  delivered  from  the  scourge  of 
Mongol  invasion.  In  order  to  prevent  a  repetition  of  the  catas- 
trophe Indravarman  hastened  to  o^nd  an  ambassador  with  rich 
presents  to  K'oublai  (1285).  The  great  Khan  had  now  renoun- 
C3d  all  hopes  of  conquering  Champa  and  released  the  priso- 


1.  The  account  of  the  Mongol  expedition  to  Chai&pa  is  based  on 
T'ouug  Fao  1911  (pp.  450-475). 


122  THE  FOREIGN  INVASIONS 

King  Indravarman  XI,  who  had  heroically  sustained  the 
arduous  struggle  against  his  powerful  foe,  probably  did  not 
long  survive  this  happy  deliverance  It  appears  from  the 
account  of  Marco  Polo  who  visited  Champa  about  1288  A.  D. 
that  king  Indravarman  was  already  dead.1 

He  was  succeeded  by  his  brave  son  prince  Harijit,  born  of 
the  queen  Gaudendralaksmi,  who  had  bravely  stood  by  his 
father  in  his  hours  of  trial,  and  now  ascended  the  throne  und^r 
the  nam°  of  Java  Simhavarman  IV.  He  restored  p^ace  in  the 
kingdom  which  it  badly  needed  after  the  long  and  arduous 
campaign. 

The  proud  king  rlisp^ns^d  with  all  marks  of  vassalacp  in 
respect  of  the  great  K'oublai  Khan.  When  the  Mongol  fleet 
•passed  by  the  coast  of  Champa  in  course  of  an  expedition  to 
Java,  the  king  mobilised  his  forces,  and  held  himself  in  readi- 
nes  to  prevent  any  attempt  at  landing.  Fortunately  no  un- 
toward events  took  place. 

He  also  stopped  the  payment  of  usual  tribute  to  Annam. 
There  King  Nho'n  Ton  had  abdicated  the  throne  in  favour  of 
his  son  Anh-Ton  and  retired  to  hermitag3.  After  spending  a 
secluded  life  for  some  time,  Nho'n-Ton  desired  to  visit  the  holy 
places  of  different  countries,  and  in  1301  A.  D.  cam^  to  Champa. 
He  lived  there  for  9  months  and  was  so  hospitably  treated  by 
Jaya  Simhavarman  that  before  his  departure  he  promised  the 
king  the  hand  of  one  of  his  daughters. 

The  court  of  Annam  coldly  received  the  proposal.  But 
Jaya  Simhavarman,  who  had  already  married  a  princoss  of 
Java  (or  Malaya  Peninsula)  named  Tapasi,  was  eager  for  this 
new  alliance.  Negotiations  continued  as  late  as  1305,  but  Jaya 

1.  Different  dates  are  proposed  for  Marco  Polo's  visit  to  Cham- 
pa, but  1288  is  generally  accepted.  (Yule — Marco  Polo  vol. 
II.  p.  27L).  T'oung  Pao,  1911  p.  470  fn.  2.  p.  471.  fn.  3. 


ANCIENT  HISTORY  OF  CHAMPA  123 

Simhavarman,  impatient  afc  the  dslay,  sent  an  ambassador  with 
nuptial  presents  and  promised  to  cede  to  Annam,  on  the  day  of 
marriage,  the  two  northern  provinces  of  his  realm,  correspond- 
ing to  Thua  Thien,  the  southern  portion  of  Quang  Tri   and  the 
northern  part   of   Quang  Nam.     It  is  an  irony  of  fate  that  the . 
man  who  fought  so  valiantly  for   his   country  even  at  the  risk 
of  his   own   life,    did  not  scruple  to   part  with  two  of  the  most 
valuable  provinces  of  his  kingdom,  including  the  famous  strong- 
hold  of   Kiu   Sou,  for  a  mere  hobby.     Thus  was  Champa  dis- 
membsred   a   second  time   (cl  p.  82    above).     The  Annamite 
council  made  a    last  attempt  to  prevent  the  alliance  which  they 
considered  as  humiliating  for  the  daughter  of  an  Emperor,  but 
Anh-Ton,  more  practical  than  his  ministers,  was  ready  to  sacri- 
fice his  sense  of  prestige  and  brotherly  sentiments  for  the  good  of 
the  country.  He  accepted  the  provinces  and  sent  the  princess  to 
Jaya  Siiuhavarman.     All  along  the  way,  popular  ballads,  com- 
posed on  the   occasion,   were   sung  by  the  young  and  the  old 
alike,  jeering   "  at   the   Emperor   of  the  Hans  who  had  given 
away     his     daughter     to  the     king   of  the   Huns"1   (1306). 
Aymonier  supposes  that   this   daughter  is  probably  referred  to 
as  Paramesvaii,  daughter   of   king   Devadideva,   in   the  Posah 
Ins.  (No.  110),   for   the   Annarnite   kings   were   known  as  the 
kings   of     gods   among  the   Cambodgians.2     But     king   Jaya 
Simhavarman   IV   did   not    live     long     after    this   marriage, 
and   died  in   1307    A.  D.     He   had   established  a  Mukhalinga 
called  Jaya   SimhavarmalingeSvara   at   TaJi    and  made  many 
other  religious  endowments.8 

1.  The  allusion  is  to  two   political  marriages  between  Hau  prin- 
cesses and  the  Hnn  chiefs  that  took  place  long  ago. 

2.  Bulletin  de  la  commission  archeologique  deiMndoohine,  1911, 
p.  17. 

3.  Po  Klong  Gorai   Inscriptions   (Nos.  111-115),    and  Tali  Ins. 
Xo.  11G. 


124  THE  FOREIGN  INVASIONS 

As  soon  as  the  king  of  Annam  h^ard  of  Jay  a  Simhavar- 
man's  death  he  sent  a  high  official  to  bring  back  his  sister.  It 
was  a  delicate  task,  for  according  to  the  custom  of  Champa 
the  queen  had  to  be  burnt  alive  on  the  funeral  pyre  of  her 
husband.  After  a  great  deal  of  difficulty,  however,  the  queen 
was  brought  back  to  Annam. 

Jaya  Simhavarman  was  succeeded  by  his  son  prince  Hari- 
jitatmaja,  born  of  the  queen  Bhaskaradevi.  Ho  was  born  in 
1274  A.  D.  and  was  therefore  33  years  old  at  the  time  of  his 
accession.  His  early  career  is  known  to  us  from  one  of  his 
records.1  In  12S8  A.  D.  he  had  received  the  titb  Taval  £ura 
Adhikavarman.  Two  years  later  he  was  appointed  to  govern 
a  district  extending  from  the  river  Vauk  as  far  as  Bhumana 
Vijaya.  In  1301  his  fath-r  gave  him  the  name  Pulyaii  Ud- 
dhrta  Simhavarman.  In  130G  he  got  the  name  Mahendra- 
varman. 

He  at  first  kept  friendly  relations  with  the  court  of  Annam. 
But  this  attitude  waa  not  pr^s3rved  for  long  and  he  often  tur- 
ned rebellious.  The  facb  was  that  he  regratt 3d  the  cession  of  two 
provinces  by  his  father  which  brought  the  north-rn  boundary 
of  Champa  far  to  th? south, and  the  people  of  the  two  province 
also  chafed  at  the  foreign  domination.  The  result  was  rebel- 
lions and  frequent  incursions  into  those  provinc3s,  so  much 
so- that  the  Annamito  colonists  installed  in  the  two  provinces 
found  it  impossibb  to  live  ttera.  So  at  the  banning  of  1312, 
the  Annamite  emperor  Anh  Hoang  decided  to  load  an  expadi- 
tion  against  Champa.  Just  at  this  moment  an  ambassador 
from  Simhavarman  presented  himself  with  tribute.  The  am- 
bassador was  prevailed  upon  to  go  back  and  induce  his  master 
to  submit  to~  Annam. 

The    Emperor   himself  led  the  expedition  and  king  Sin'iha- 
1.  PosaL  Ins  No.  110. 


ANCIENT  HISTORY  OF  CHAMPA  125 

varman  was  induced  to  submit  without  any  fight.  The  king 
with  his  whole  family  went  by  sea  and  pres3nted  themselves 
before  the  Annamite  Emperor.  His  soldiers,  however,  wpre 
enraged  at  this  humiliation,  and  attacked  the  camp  of  the 
Emperor.  They  were,  however,  soon  defeated  and  took  to 
flight.  Thereupon  Simhavarman  was  made  prisoner,  and  his 
brother  Che-Da-a-ba-niem  was  entrusted  with  the  government 
of  Champa  with  the  title  "Feudatory  princ3of  th3  second  rank." 
The  campaign  was  over  in  six  months  and  Anh  Hoang  cam^ 
back  to  his  capital  with  his  royal  prisoner.  He  gave  him  high 
honours  but  that  was  a  poor  consolation  to  the  captive  who  died 
at  the  beginning  of  1313.  His  body  was  burnt  and  the  ashes 
were  buried  in  the  ground  according  to  the  custom  of  Champa.1 

The  kingdom  of  Champa  had  now  practically  b?coine  an 
Annanrita  provincs.  The  Clnnoso  Emperor,  however,  could  ill 
brook  it.  He  pretended  that  Champa  was  still  his  own  vassal- 
state  and  ord^rjd  its  king  to  send  him  rlunocBros  and  elephants. 
Anh  Hoang,  however,  paid  no  h?ed  to  these  demands,  and 
looked  upon  himself  as  the  sole  king  of  Champa.  At  the  same 
time  he  acc3pted  the  responsibility  of  the  position,  for,  when 
in  1313  A.  D.  bands  of  Siamese  invaded  Champa  arid  commit- 
ted pillage  and  destruction,  Anh  Hoang  sant  one  of  his  officials 
against  th?m  and  they  wera  driven  away. 

Chu-Da-a-ba-niem,  who  had  been  plac?d  on  the  throne  by 
tli3  Annamitcs,  assumed  tli3  name  of  Che  Nang  after  corona- 
tion (1312  A.  D. ).  Two  years  later,  Anh  Hoang  abdicated 
ths  throne  in  favour  of  his  son  Ninh  Hoang.  Che  Nang  took 
advantage  of  this  change  of  mast?r  in  throwing  off  his  yoke  to 

1.  T'onng  Pao  1911,  p.  590-594.  The  history  cf  Champa  for  the 
next  hundred  years  is  almost  solely  known  from  Annamite 
documents,  the  next  Cham  Insciiption  being  dated  1401 
A,  D.  The  account  in  the  text  that  follows  is  almost  solely 
based  on  Muspero's  amount  in  T'oung  Pao  1911  pp.  595  ff. 


126  THE  FOREIGN  INVASIONS 

Annam.  He  had  some  successes  at  first  but  was  soon  defeated 
and  took  to  flight.  Afraid  of  meeting  with  his  brother's  fate  he 
fled  the  country  and  took  refuge  in  Java  (c.  1318  A.  D. ).  With 
him  ended  the  dynasty  founded  by  Rudravarman  Parama- 
Brahmaloka  in  1145  A.  D. 


KINGS  REFERRED  TO  IN  CHAPTER  XL 

1.  Jaya  Indravarman  VIII  oh  vatuv        ( 1180—1190  A.  D. ). 

2.  Surya  Jaya varmadeva  prince  In  (1190 — 1191  A.  D. ). 

(  Cambodian  usurper  ) 

3.  Jaya  Indravarman  IX  cei  Rasupati       ( 1191—1192  A.  D. ). 

4.  Suryavarmadeva  prince  Sii  (1192 — 1203  A.  D. ). 

Vidyanandana 

5.  Oh  Dhanapatigrama  (1203—1222  A.  D.). 

6.  Jaya  ParameSvaravarmadeva  (1222-c.  1240  A.  D.) 

(  Son  of  Jaya  Harivarman  VII; 
cf  chap.  X ). 

7.  Jaya  Indravarman  X  (c.  1240-1257  A.  D.) 

( Younger  brother  of  No.  6  ) 

8.  Jaya  Simhavarman  III  or 

Indravarman  XI  ( 1257-c.  1287  A.  D. ) 

(Nephew,  sister's  son,  of  No.  7) 
[  9-  gakranta  !  ( usurper  ? )  1257  A.  D.  ] 

10.  Jaya  Simhavarman  IV  (c.  1287-1307  A.  D.) 

also  called  Harijit 
(Son  of  No- 8) 

11.  Harijitatmaja-Mahendravarman         ( 1307—1312  A.  D. ) 

(Son  of  No. -10) 

12.  Che  Nang  ( 1312-c.  1318  A.  D. ) 

(  brother  of  No.  11) 


Chapter  XI  I. 
The  Annainite  conquest  of  Champa. 

The  kingdom  of  Champa  was  now  without  a  king  and 
there  was  probably  no  legitimate  heir  to  the  throne.  On  the 
recommendation  of  the  victorious  Annamit3  general,  the  Empe- 
ror appointed  a  military  chief  called  A-Nan  as  his  viceroy  in 
Champa  (1318  A.  D.  ). 

A-Nan  behaved  exactly  like  his  prodecessor.  As  soon  as 
he  felt  himself  powerful  enough  he  tried  to  shake  off  the 
Aunamit'3  yoke.  For  thus  purpose  he  commenced  negotiations 
with  the  Mongols  who  had  never  ceased  to  demand  contributions 
from  Champa.  In  1321  A-Nan  received  the  order  to  send 
some  domesticated  elephants,  and  sent  an  ambassador  with  the 
tribute  in  1322.  Next  year  he  sent  hisbrotli3r  to  the  Chinese 
Emperor  asking  for  assistance  against  his  powerful  neighbour  in 
the  north.  The  Emperor  Jen  Tsong  agreed  to  this  and  sent 
ambassadors  to  Ninh  Hokng  asking  him  to  respect  the  integri- 
ty of  Champa  (1324).  Ninh  Homing  replied  to  this  message 
by  sending  an  expedition  against  Champa  in  1326.  But  it  led 
to  disasters.  A-Nan  defeated  his  army  and  hencoforth  csased 
to  consider  himself  as  his  vassal. 

On  the  other  hand  A-Nan  continued  his  relations  with  the 
Mongols,  and  sent  ambassadors  to  the  Chinese  court  in  1327, 
1 328  and  1 330.  Then  he  ceased  to  s?nd  them  and  reigned  as 
an  independent  sovereign.  Neither  Annam  nor  China  was  in 
a  position  to  make  an  effective  protest  against  this.  In  tha 
caso  of  the  former,  the  practice,  which  had  hardened  into  a 
custom,  for  the  emperors  of  the  Tran  dynasty  to  abdicate  ths 
throne  in  favour  of  a  boy  made  it  impossible  to  assert  its  rights, 
while  the  discord  between  the  Mongols  and  the  native  inhabi- 
tants in  China  eafoebhd  the  C3ntral  authority  there.  Thus 


128        THE  ANNAMITE  CONQUEST  OF  CHAMPA 

A-Nan  reigned  during  the  last  eleven  years  as  an  independent 
king  and  brought  back  peace  and  tranquility  to  the  kingdom 
which  had  not  known  it  for  a  long  time. 

A-Nan  had  a  son-in-law  Tr&  Ho&  Bo  De  and  placed  more 
confidence  in  him  than  in  his  own  son  Che  Mo.  Bo  D3,  whila 
outwardly  showing  great  affection  for  Che  Mo,  excited  popular 
sentiment  against  him,  and  ingratiated  hims3lf  into  the  favour 
of  th3  military  chiefs.  Thus  when  A-Nan  died,  Bo  Do  had  no 
difficulty  in  removing  Che  Mo  and  making  himself  king  in  his 
plac3  (June,  1342). 

Cli3  Mo  did  not  taks  this  act  of  usurpation  lying  down. 
He  collected  th?  loyal  people  and  fought  with  Bo  Do  for  tlr-> 
throne.  Being  defeated  Ii3  sought  protection  in  tin  court  of 
Annam.  Th3  king  of  Annaru  took  advantage  of  this  to  demand 
tribute  of  Bo  Da  and  th3latt?r  hastened  to  ssnd  an  ambassador; 
but  his  presents  were  consid3red  insufficient. 

At  the  same  time  although  Che  Mo  was  well  received,  and 
his  presents  accepted  with  thanks,  no  preparation  was  made 
for  sending  an  expedition  to  Champa  in  his  favour.  At  last, 
tired  of  waicing,  one  day  he  addressed  the  king  of  Annam  :"My 
lord,  in  old  days  a  king  of  Champa  was  very  fond  of  a  monkey 
and  announced  a  reward  of  10,000  gold  coins  for  anyone  who 
cuuld  train  it  to  speak.  At  last  a  man  offered  to  do  it  in  three  years, 
on  condition  of  receiving  100  gold  coins  every  month.  "Within 
these  three  years"  said  he,  "either  ths  king  or  the  monkey 
or  I  shall  die."  The  king  of  Annam  understood  the  import  of 
the  parable,  and  sent  an  expedition  (1353),  but  as  the  army  did 
not  meet  with  the  navy  at  the  appointed  place,  it  came  back. 
Che  Mo,  who  returned  with  the  army,  died  shortly  afterwards. 
Bo  De,  elated  beyond  measure  at  the  retreat  of  the  An- 
namite  troops,  now  took  th3  offensive  in  order  to  reconqusr  ths 
northern  districts,  bui  hi  was  defeatadm  his  first  attack  (1353 
A.  D. )  and  gave  up  the  enterprise. 


ANCIENT  HISTORY  OF  CHAMPA  129 

Bo  D^  was  8dcc3oded  by  Ch3  Bang  Nga.  The  date  of  his 
acc3ssion  and  his  r3lationship  with  Bo  D3  are  alik3  unknown. 
But  it  is  probable  that  he  came  to  the  throne  sometime  about 
1360  A.  D. 

The  reign  of  Che  Bong  Nga  was  remarkable  for  a  series 
}f  victorious  campaigns  against  Annam.  In  1361  he  suddenly 
raided  tho  port  of  Da  Li  (Li-Hoa  in  Botrach).  Having  put 
to  flight  the  soldiers  who  defended  it,  he  pillaged  the  town 
and  its  neighbourhood,  massacred  th3  population  and  re- 
turned by  sea  with  an  immense  booty.  Next  year  he  plun- 
dered the  chief  town  of  Hoa  Chan.  In  1365  the  Chams 
carried  away  tho  boys  and  girls  of  Hoa  Chan  who  gathered 
to  C3lebrata  a  festival  according  to  local  custom. 

At  last  in  1368  Du  Hoang,  the  king  of  Annam,  sent  a 
powerful  army  against  Champa,  but  Che  Bong  Nga  lay  in 
ambush,  surprised  them  completely,  and  put  them  to  a  pre- 
cipitate retreat. 

In  the  meantime  Tchou  Youen-Tchang  had  driven  away 
the  last  Mongol  emperor  from  China  and  ascend  3d  the  throne 
under  the  name  of  Houng  Wou  (1368),  He  founded  the  Impe- 
rial Ming  dynasty  and  installed  his  court  at  Nanking.  His 
first  care  was  to  re-establish  tli3  unity  of  the  empire,  and 
with  this  view  he  ordered  all  his  vassal  states  to  pay  alle- 
giance to  the  Emperor.  Chs  Bong  Nga  had  already  sent 
tributes  to  the  new  emperor,  and  the  latter  was  pleased  to 
B^nd  presents  to  him  and  confer  upon  him  the  title  of  "  King 
of  Champa,"  The  Cham  king  sent  another  ambassador  in 
1370,  and  continued  to  pay  the  homage  regularly  ysar  after 
year.  Houng  Wou  S3iit  one  of  his  officers  to  Champa  to 
offer  propitiatory  sacrifices  to  the  spirit  of  the  mountains 
and  rivers  and  to  institute  an  examination  for  the  students. 
At  tin  sani3  time  he  enjoined  upon  both  Annam  and  Champa 


130       THE  ANNAMITE  CONQUEST  OF  CHAMPA 

to  c^ase  their  quarrels  and   live  on    good   terms  with   each 
other. 

Du  Hoang,  the  king  of  Annam,  died  in  June,  1369.  One 
of  his  younger  sons  was  placed  on  the  throne  by  the  intri- 
gues of  the  queen-mother.  But  Phu,  the  brother  of  the 
deceased  king,  revolted  against  him,  put  him  into  prison  and 
ascended  the  throne  under  the  name  of  Nghia-Hoang  (1370 
A.  D.).  The  queen-mother  Du'o'ng  Khu'o'ng  then  flod  to 
Champa  and  enlisted  tli3  h-lp  of  Che  Bong  Nga.  In  1371  the 
latter  sailed  with  a  fl^et  and  marched  unopposed  to  tho 
capital.  He  pillaged  tha  city,  burnt  the  royal  palace  and  re- 
turned with  a  rich  booty  (1371), 

Next  year,  Chn  Bong  Nga,  with  impudent  effrontery, 
wrote  a  long  btter  to  th?  Chinese  Emperor,  complaining 
that  the  Annamit3  troops  had  invaded  his  territory  and  were 
harassing  his  people.  "  I  b?g  your  Majesty,"  th^  letter  con- 
cluded, "to  send  me  some  military  equipments,  instruments 
of  music  and  some  musicians.  Then  Annam  will  S3e  that 
the  kingdom  of  Champa  is  tributary  to  your  Majesty,  and 
will  not  dare  to  molest  it".  This  direct  psrversion  of  truth 
was  apparently  intended  to  forestall  the  complaints  of 
Annam,  and  assure  tti3  nautrality  o£  China.  Tli3  Chinesa 
Emperor  fell  into  the  trap.  He  did  not  S3nd  the  things  asked 
for,  but  83nt  a  long  letter  in  reply,  observing,  among  others, 
"  that  from  this  day  forth  Annam  must  take  back  his  army, 
and  Champa  should  make  peaca  with  h3r,  so  that  the  two 
countries  might  be  content  with  th3ir  own  legitimate  domi- 
nions." Further,  Che  Bong  Nga  phas3d  the  Einp?ror  bs- 
yonciymeasure  by  prss3nting  to  him  tl\3  rich  booty  which 
he  had  taken  from  the  pirates  subdued  by  him  (1373). 

In  the  m?antimo  Nghia-Hoang  had  abdicated  the  throne 
of  Annam  in  favour  of  Kham  Hoang  (1372).  Ths  now  King 


ANCIENT  HISTORY  OF  CHAMPA  131 

resolved  to  avenge  the  insult  that  Champa  had  inflicted 
upon  his  dynasty,  and  made  preparations  on  a  large  scale. 
As  soon  as  Chs  Bong  Nga  came  to  know  of  this,  he  has- 
tened to  communicate  to  the  Chinese  Emperor  that  he  was 
attacked  by  the  Annamites.  The  latter,  tired  of  these  re- 
ciprocal complaints,  justly  observed  that  if  this  year  Champa 
complained  of  Annamite  aggression,  last  year  it  was  Annam 
who  demanded  aid  against  the  aggression  of  the  Chams, 
and  that  consequently  it  was  impossible  to  know  who  was 
in  the  wrong.  He  again  advised  both  of  them  to  suspend 
their  war-like  activities  and  live  on  good  terms  with  each 
other. 

After  a  great  deal  of  delay,  Kham  Hoang  at  last  marched 
at  the  head  of  more  than  1,20,000  men  in  January  1377, 
and  arrived  unopposed  b3for3  the  town  of  Vijaya  which  waa 
surroumbd  by  a  paliside.  Tinra  a  Cham  reported  to  Kham 
Koano-  that  the  town  was  deserted,  that  the  king  had  taken 

o 

to  flight,  and  that  by  a  quick  march  he  could  yet  overtake 
the  king.  Heedless  of  the  prudent  couns  4s  of  his  generals, 
Kham  Hoaug  marched  with  his  army  which  advanced  pell 
mell  without  any  ord?r  or  organisation.  When  they  had 
proceeded  some  distance  the  Chams  sudd 3nly  fell  upon  them 
and  intercepted  their  passage.  This  produced  such  a  panic 
in  the  Annamite  army  that  it  was  compbt^ly  routed.  The 
Emperor  with  his  two  commanders-in-chief  and  several  oth?r 
nobles  lay  dead  on  the  fhld. 

Immediately  after  this  great  victory  Che  Bong  Nga 
sailed  with  a  fleet  towards  the  capital  of  Arumm,  Giau 
Hoang  who  was  hastily  proclaimed  king  made  arrangements 
for  defending  it,  but  Che  Bong  Nga  entered  into  the  town 
and-  pillaged  it  for  a  whole  day.  He  returned  with  an  im- 
mense booty  which  was  sent  as  tribute  to  the  Chinesa 


132      THE  ANNAMITE  CONQUEST  OF  CHAMPA 

Emperor.  Next  year  he  again  inarched  towards  Annam. 
Having  conquered  Nghe-An,  and  appointed  there  his  own 
governor,  he  plundered  the  capital  and  returned  with  an 
immens3  booty.  A  part  of  this  was  sent  as  tribute  to  the 
Chinese  Emperor. 

Henceforth  the  people  of  Annam  lived  in  constant 
terror  of  the  Chams.  The  Emperor  Gian  Hoang  removed 
his  treasures  to  the  mountains  of  Thien  Kien  and  the  caves 
of  Kha  lang  for  saving  them  from  the  cupidity  of  the  Chams 
(1379).  And  it  was  well  indeed  that  h3  had  done  so.  For 
inspite  of  tli3  injunctions  of  the  Chiiiess  Emperor  to  leave 
tli3  Annamites  in  peaca  Che  Bong  Nga  lad  a  new  expedition 
against  them  in  1380.  Th3  old  king  of  Annam  made  pre- 
parations for  defending  tli3  country  both  by  land  and  s?a  and 
at  last  succeeded  in  inflicting  a  def  eat  upon  Chs  Bong  Nga  who 
took  to  flight. 

Inspite  of  this  defeat  Che  Bong  Nga  remained  master  of 
Thuan  Hoa,  Tan-Binh  and  Nghe-An,  and  his  constant 
incursions  against  Than  Hoa  reducsd  the  Annamite  authority 
over  that  province  almost  to  a  shadow.  In  1382  he  invaded 
Than  Hoa,  but  this  time  also  ho  met  with  disaster  ;  a  part  of 
his  navy  was  burnt  and  his  army  retreated  with  great  loss 
(1382). 

Nothing  undaunted,  Che  Bong  Nga  formed  a  daring  plan. 
As  he  was  unsuccessful  at  sea,  and  the  defiles  between  Than 
Hoa  and  Ninh  Binh  wore  well  guarded  by  the  Annamites,  Ii3 
marched  with  his  coinmander-in-chief  La-khai  over  the  high 
ranges,  across  mountains  and  forests,  and  descended  at  a  point 
north  of  the  Annamite  capital  (1383).  After  inflicting  a 
heavy  loss  upon  the  enemy  he  returned  to  his  kingdom 
in  1384. 

Five  years  later,  Ch?  Bong  Nga  led  another  victorious 
expedition.  By  a  ruse  he  completely  defeat3d  the  Annamits 


ANCIENT  HISTORY  OF  CHAMPA  133 

army  and  advanced  towards  the  capital.  He  reached  the  river 
Hai  Trieu  and  there  was  nothing  to  prevent  him  from  occupy- 
ing the  whole  country.  The  situation  appeared  so  desperate 
that  the  younger  brother  of  the  Annamite  Emperor  passed  over 
to  tho  camp  of  Che  Bong  Nga,  expecting  no  doubt  to  be 
appoint3(l  to  the  government  of  Annam  after  ifcs  conquest. 

But  at  this  moment  the  treachery  of  a  Cham  military 
officer  changed  the  whole  complexion  of  things.  As  Che  Bong 
Nga  advanced  with  about  100  vessels  to  reconnoitre  the  forces 
of  the  enemy,  one  of  his  officers,  who  was  reprimanded  and 
afraid  of  his  life,  passed  over  to  the  enemy  and  told  them  that 
the  king's  vessel  was  easily  recognisable  by  its  green  colour. 
On  learning  this  the  Annamite  commander  made  for  the  Cham 
navy  and  asked  his  m3n  to  concentrate  the  fury  of  their  attack 
on  the  royal  vessel.  Suddenly  a  volley  of  musketry  was  fired 
at  Che  Bong  Nga  and  he  fell  (bad.  The  Chams  lost  heart  at 
tti3  sudden  death  of  their  chief  and  beat  a  precipitate  retreat 
to  rejoin  the  main  army  wh'.ch  was  stationed  at  the  river 
Hoang  under  the  command  of  the  general  La  Khai  (February, 
1390).  La  Khai  immediately  led  back  the  army  by  forc3d 
marches  day  and  night.  The  enemy  overtook  him  but  was 
easily  defeated.  As  soon  as  h^  reached  Champa  he  proclaimed 
himself  king  of  the  country.  The  two  sons  of  Che  Bong  Nga, 
deprived  of  their  legitimate  rights,  sought  protection  in  the 
Annamite  court.  But  although  received  there  with  honours 
and  distinction  they  could  not  secure  any  support  to  regain 
their  throne. 

La  Khai,  who  thus  established  a  new  dyaasty,  is  almost 
certainly  to  be  identified  with  Sri  Jaya  Simhavarmadeva  V 
Sri  Harijatti  Vlras'uuha  Champa-para,  the  founder  of  tha 
Brsu  family  of  kings.1 

1.  Binh  Dinh  Ins.  (No.  117).     The    identity    was   first  establi- 
shed  by   Finot   (B.  E.  F.   vol.  XV,  No.  2,  p.  14).     Maspero 


1*4   THE  ANNAMITE  CONQUEST  OF  CHAMPA 

One  of  the  first  acts  of  Jaya  Simhavarmadeva  was  to  send 
tributes  to  the  Chinese  Emperor  Tiii  Tsou.  But  the  Emperor, 
who  had  himself  usurped  the  throne  by  driving  away  his 
toaster,  refused  to  accept  the  tribute  from  the  usurper  (1391). 
Jaya  Sioihavarman  did  not  insist,  but  he  again  sent  the 
tribute  in  1397,  and  it  was  accepted.  The  tribute  was  renewed 
in  1399. 

Immediately  after  the  death  of  Che  Bong  Nga,  the  two 
provinces  Tan  Binh  and  Thuan  Hoa,  which  he  had  annexed, 
made  submission  to  Annam.  It  is  probable  that  other  parts  of 
Champft,  too,  did  not  acknowledge  the  authority  of  Jaya 
Si^'havarmadeva.  We  hear  indeed  of  a  Cham  general  seeking 
protection  in  Annam  in  1397  with  his  family.  Everything 
indicates  an  unsettled  time,  but  unfortunately  we  know  very 
little  of  the  reign  of  Jaya  Siuihavarmadeva.  H3  ruled  for 
twelve  years  (1390-1401),  and  was  succeeded  by  Sri  Vrsu 
Visnujatti  Vira  Bhadravarmadeva.1  Th3  king  was  form2rly 
called  prince  Nauk  Glaun  Vijaya2  and  aft^r  a  r3ign  of  32 
years  he  was  cons3crated  and  took  the  naras  Sri  Brsu 
Indravarman..3 

Tli3  Annamit^s  had  never  given  up  their  intention  of 
conquering  Champa  and  led  an  expedition  against  it  in  1401. 
Vira  Bhadravarrnau,  who  had  just  asc3nd3d  ths  throno,  opposed 
tha  enemy  vigorously  and  forced  th?m  to  rotraat.  It  was 
with  consdd3rabl3  difficulties  that  the  Annamite  forces  could 
regain  their  own  territory. 

In  1402,  the  Annamit3  army  again  invaded  Champa. 
Bhadravarman  S3nt  his  g*n3ral  to  opposs  them,  but  he  was 

identifies  Jaya  Siriihavarman   with    the  successor  of  La  khai 
(T'onng  Pao  1913.  p.  150.) 

1.  Binh  Dinh  Ins.  (No.  117). 

2.  BienHoahis    [No.   121]. 

3.  KHI  Ben- Lang  Ins.   [No.  122]. 


ANCIENT  HISTORY  OF  CHAMPA  135 

killed  in  a  fight  with  the  vanguards  of  the  enemy.  The  king 
was  now  terribly  afraid  for  his  life  and  throne,  and  sent 
his  maternal  uncle  with  rich  presents  to  treat  with  the  enemy. 
He  offered  the  rich  province  of  Indrapura  on  condition  of 
cessation  of  hostilities  and  the  retreat  of  the  Annamite  troops. 
The  Annamites  demanded  Quang  Nghia  in  addition,  and 
thus  the  whole  of  Quang- Nam  and  Quang- Ngai,  the  ancient 
Amaravati,  was  ceded  to  the  enemy.  It  was  a  terrible  blow 
to  tli3  power  and  prestige  of  Champa.  The  ancient  capital  of 
Indrapura  was  full  of  accumulated  riches  and  trophies  and  was 
associated  with  tl\3  glorious  days  of  the  past.  The  provincs  of 
Amaravati  was  also  one  of  th3  richest  and  the  most  fertile. 
By  this  humiliating  treaty  tin  kingdom  of  Champa  was  reduced 
to  half  its  siZ3  ;  it  lost  its  rich  fertile  regions  in  the  northern 
plain,  arid  was  confined  to  poor  mountainous  regions  in  th3 
south. 

The  Chams  of  the  ceded  provinces  could  ill  brook  ths 
Annaniite  domination.  Although  a  son  of  Ch3  Bong  Nga  was 
appointed  as  tli9ir  governor,  they  emigrated  in  Iarg3  numbers. 
King  Bhadravarman  also  repented  of  his  act.  He  sent  a 
pathetic  appeal  to  the  Chiness  Emperor  (1403),  and  the  latter 
sent  two  plenipotentiaries  to  the  Annamite  court,  asking  it  to 
leave  its  neighbour  in  peacx  The  Annamites  replied  by 
sending  a  force,  200,000  strong,  against  Champa  both  by  way 
of  land  and  sea. 

Bhadravarman  had  been  assured  by  the  Chinese  Emperor 
that  Annam  would  leave  him  in  peace.  He,  therefore,  hastened 
to  inform  that  Emperor  of  the  new  expedition.  On  the  5th 
September,  1404,  his  ambassador  arrived  at  the  Imperial  court 
with  a  rich  present  consisting  of  a  rhinoceros  and  other 
indigenous  products,  and  delivered  his  message  to  the  emperor. 
It  ran  as  follows; 

"  Tn  a  i\3C?nt  roport   I  havo   informed  your   Majesty   that 


186       THE  ANNAMITE  CONQUEST  OF  CHAMPA 

Annam  iiad  violated  our  territories  and  killed  and  carried  away 
men  and  Animals,  and  at  my  request  your  Majesty  was  pleas- 
ed to, order  the  king  of  Annam  to  withdraw  his  army.  But 
the  latter  has  not  complied  with  the  order  of  your  Majesty 
In  the  fourth  month  of  the  year  (between  9th  May  and  8th 
June  1404}  he  again  ravaged  the  frontiers  of  my  country  and 
caused  sufferings  to  iny  people.  Recently,  during  the  return 
journey  of  my  ambassador  who  had  gone  to  pay  the  tribute 
to  the  Imperial  court,  all  the  presents  sent  to  me  by  your 
Majesty  were  forcibly  taken  by  the  Annamites.  Moreover, 
in  order  to  indicate  my  vassalage  to  him,  the  king  of  Annam 
has  forced  me  to  use  his  crown,  dress  and  seal.  Bssides,  he 
has  seized  upon  Cha-li-ya  and  other  places  in  my  kingdom. 
Still,  even  now  he  does  not  caasa  to  attack  and  molest  my 
territories.  I  fear  I  have  not  the  power  to  protect  myself 
and  I  therefore  place  rny  kingdom  at  the  feet  of  your  Majesty 
and  request  you  to  have  it  administered  by  your  officials."1 

The  Chinese  Emperor  became  furious  and  asked  his  mi- 
nister to  send  an  ambassador.  He  also  sent  battleships  in  aid 
of  Bhadravarman.  These  met  the  Annamite  fleet  which  retrea- 
ted bafore  it  without  fighting.  The  Annarnite  army  which 
besieged  Vijaya  also  raised  th3  siege  and  turned  back,  b?caus3 
their  provisions  ran  short  and  the  town  was  well  defended. 

Tch'eng  Tsou  th3n  S3nt  presents  to  Bhadravarman  and 
wrote  to  Han  Thu'o'ng,  the  Annamite  emperor,  condemning 
his  action  (1404).  The  latter  was  unwilling  to  provoke  the 
wrath  of  his  powerful  neighbour.  He,  therefore,  returned  to 
him  the  two  elephants  which  the  king  of  Champa  had  ssnt  to 
China,  but  which  hs  intercepted  and  kept  with  him,  believing, 
said  ha  "that  they  were  presented  to  him  by  the  Cham  king 
for  delaying  the  despatch  of  troops." 

1.  The  letter  is  quoted  in  the  Chinese  text  *'Ngan-nan  ki  cheou 
pen-mo",  composed  between  1404-14.^2  A.  I).  It  is  thus  a 
contemporary  record,  ef.  B.  E.  P.  vol.  XIV,  No.  9,  p.  42. 


or 


figift 

totfefct  neighbour,  and  tke  M&g  of  Champa  e*ai4k**  him 
tfceiot*.  Although  Han  TMo'ng  tofoi  to  Avoid  Wtf*,  b$ 
Jwfeed  to  it,  and  it  was  fatal  to  hito&lf  rind  t6  httf  dyn*B)y.  ft* 
July,  1407,  he  fell  into  thfc  hands  of  the  Chinese^  4i«h  Mi 
father  and  son,  and  they  alt  died  in  exite. 

Virft  Bhadravarman,  gratified  beyond  All  n&aatrffe  ti&  ti$t 
defeat  of  his  implacable  enemy,  sent  &  mimpttibiwa?  Mbtffe  trf 
the  Emperor,  and  received  in  return  a  still  mO*e  stJKiii^o^? 
present.  He  then  sent  an  expedition  to  recover  the  ceded 
provinces.  The  Annamite  forces  who  defended  it  w£re  easily 
defeated,  the  son  of  Che  Bong  Nga  who  still  governed  the 
provinces  on  behalf  of  the  Annamites  lay  dead  on  the  field, 
and  the  two  provinces,  ceded  in  1402,  passed  again  into  ttie 
hands  of  Champa. 

In  the  meantime,  after  a  long  struggle,  th£  Chitaeflfe* 
general  Tchang  Fou  became  the  undisputed  master  of  tW 
whole  of  Annamite  territory  which  was  redta&d  to  fittf 
position  of  a  Chinese  province.  The  Chinese  genetfcl  riovfr 
coveted  the  two  Cham  provinces  which  were  ceded  to  Annatir 
in  1402,  but  were  reconquered  by  Vira'  Bhadravarmaw  d3T 
stated  above.  The  Chinese  general  even  solicited  the  p^nm&Sictti 
of  the  Emperor  to  lefcd  an  expedition  against  Chathpl  Hie 
Emperor  was  not,  however,  willing  to  go  so  far,  but  he  drifeif&d 
the  king  of  Champft  to  restore  the  two  provinces.  The  W&er 
offered  excuses  and  sent  regular  tributes,  but  did  n6tf 
up.  the  "provinces. 


Soon  the  whole  situation  was  changad.  In 
Chinese  were  finally  driven  out  of  Annam  by  £3  Iio'i  who 
proclaimed  himself  emperor.  Vlra  Bhadravarman  Hastened"  ti> 
make  friends  with  him,  and  sent  an  ambassador  wlio  Came 
back  with  rich  presents.  But  six  years  l$*ar,  wfcem  I» 


lift       THE  AHJWJTE  CONQUEST  OF  CHAMPA 

died  and  was  succeeded  by  a  boy  of  11  years,  Bhadravafman 
regarded  it  as  a  suitable  opportunity  for  renewing  the  attacks 
against  Annam.  In  1434  he  sent  an  expedition  by  both  land 
And  sea.  Two  of  his  men  were  taken  prisoners  by  the 
Annamitei.  They  were  made  to  review  the  Annamite  army 
And  then  sent  back.  Bhadravarman,  having  learnt  from  them 
the  military  strength  of  the  enemy,  wished  for  peace.  The 
plenipotentiaries  were  exchanged  and  the  pacific  relations  were 
established  between  the  two  countries  in  1434. 

Free  from  troubles  in  the  north  by  the  Chinese  victory 
over  the  Annamites  in  1407,  Bhadravarman  had  invaded  Cain- 
bodge,  and  made  himself  master  of  it.  The  king  of  that 
country  Chau  Pouha  Yat  complained  to  the  Chinese  Emperor 
in  1408,  and  again  in  1414,  and  asked  for  his  assistance.  The 
Chinese  Emperor  addressed  a  letter  to  Vira  Bhadravarman 
asking  him  to  withdraw  his  troops  from  Cambodge  and  leave 
it  in  peace.  What  caine  out  of  it  we  do  not  know,  but  in 
an  inscription  dated  1421  A.  D.  '  the  king  is  said  to  have  vanqui- 
shed  the  Annamites  and  taken  possession  of  a  kingdom  called 
Brah  Kanda.  He  gained  innumerable  victories,  erected  an 
image  of  Visnu  called  Tribhuvanakranta,  and  appropriated  the 
booty  he  had  taken  from  the  Khmers  to  the  service  of  tta 
god/1  The  king,  besides,  made  various  rich  gifts  to  5rI3ana 
(SriSanabhadreSvara  ?) 

It  was  during  his  reign  that  Nicolo  de  Conti  visited  Champa. 
He  went  west  from  the  island  of  Java  "  towards  a    maritime 
city  named   Ciampa   rich  in  Aloe  wood,   camphor  and  gold." 
Vira  Bhadravarman  was  the  last  king  who  has  left  inscriptions 
in  the  Cham  language.     After  him  Champa  knew  peace  no 
longer.    It  remained  a  scene  of  civil  war  and  foreign  invasion 
till  its  downfall  at  no  distant  date. 

1*  Si«n  Hoa  Ins.  (  NO.  121) 


ANCIENT  HISTORY  OF  CHAMPA  199 

Vira  Bhadravarman  died  in  1441  A.  D.  and  was  suooeedad 
by  his  nephew  Maha  Vijaya.  la  a  letter  to  the  Ming  Emperor 
he  declared  himself  to  have  been  nominated  to  the  succession 
by  his  uncle  himself  ;  but  his  nephew  and  successor  Maha  Qui 
Lai  later  on  advanced  a  similar  claim,  and  announced  that  as 
he  was  too  young,  he  had  abdicated  the  throne  in  favour  of 
his  uncle.  The  probability  seems  to  b3  that  the  death  of 
Bhadravarman  was  followed  by  a  civil  war  for  succession 
and  his  nephew  Maha  Vijaya  came  out  successful  at 
first. 

Immediately  after  his  accession  Maha  Vijaya  sent  an 
ambassador  to  the  Chinese  Emperor  and  asked  for  investiture, 
representing  that  his  uncle  had  left  the  throne  to  him  by  a 
f<  rmal  testament.  The  Emperor  nominated  him  king  of 
Champft  and  sent  presents  for  the  king  and  the  queen. 

Having  thus  been  assured  of  friendship  or  at  least  the 
neutrality  of  China,  Maha  Vijaya  commenced  the  old  tactics 
of  harassing  the  Annamite  frontier.  He  sent  expedition 
against  the  border  province  of  Hoa  Chau  in  1444,  and 
again  in  1445.  The  second  one  was  disastrous,  for  the  army 
was  suddenly  caught  during  an  inundation  at  the  citadel  of  An 
Dung,  and  suffered  severe  losses. 

The  Annamite  court,  tired  of  these  border  campaigns, 
resolved  to  carry  the  fight  into  the  heart  of  Champa.  They 
tried  to  secure  the  neutrality  of  China,  and  represented,  that 
taking  advantage  of  the  young  age  of  their  Emperor,  Maha 
Vijaya  made  plundering  raids  into  the  province  of  Hoa  Chaii 
and  inflicted  considerable  damages  upon  the  country.  The 
Chinese  Emperor  rebuked  the  king  of  Champa  and  asked  him 
to  fix  the  limits  of  the  two  countries  and  forswear  all  war  in 
future.  "  You  must "  concluded  he  "  issue  strict  commands  to 
the  officers  of  your  frontier  posts  not  to  had  any  incurskm 


140       THE  ANNAMITE  CONQUEST  OF  CHAMPA 

against  the  Annamites."  At  the  same  time  he  asked  the 
Annamites  to  refrain  from  commencing  a  war  of  vengeance 
against  their  neighbour.  But  the  Annamites  had  already 
assembled  their  troops  and  collected  the  munitions  of  war. 
Their  army  entered  into  Champa,  defeated  the  enemy  troops 
and  besieged  the  capital  city  Vijaya"(1446  A.  D.).  Maha  Vijaya 
shut  himself  up  into  the  city  with  all  his  troops,  and  hoped 
to  be  able  to  defy  the  enemy.  But  he  was  betrayed  by  his 
nephew  Maha  Qui-Lai.  On  condition  of  being  recognised  as 
king  of  Champa  he  delivered  up  the  city  to  the  Annamites. 
Maha  Vijaya  was  made  prisoner  with  his  wives  and  concu- 
bines and  the  enemy  returned  to  their  country  with  an  immense 
booty.  Amid  pompous  ceremonies,  the  captive  king  '  was  pre- 
sented to  the  ancestors'  of  the  Annamite  Emperor.  Most  of 
the  Cham  prisoners  were  then  released  but  the  king  was 
not  allowed  to  return,  although  the  Chinese  Euiperor  sent  an 
order  to  that  effect.  N^verth^hss  he  was  well  treated.  He 
was  allowed  to  put  on  his  royal  costume  and  invited  to  the 
feast  offered  to  the  ambassadors  of  his  country  (1447). 

Maha  Qui-Lai  asked  for  formal  investiture  from  both  the 
Annamite  and  Chinese  courts,  and  his  request  was  granted  by 
both.  The  Chinese  Emperor  repeated  to  him  his  advice  to  ba 
on  friendly  terms  with  the  Annamite  Court.  He  listened  to 
this  counsel  and  sent  tributes  to  Annam  (1447).  But  he  could 
not  long  enjoy  the  sovereignty  which  he  had  purchased  by 
betraying  his  king  and  his  country.  He  was  dethroned  by  his 
younger  brother  Qui-Do  who  threw  him  into  prison  and 
declared  himself  king  (1449). 

The  Annamite  Emperor  Nho'n  Ton  was  very  angry  and 
refused  the  homage  of  the  new  king.  "  A  subject"  said  he 
"  wlKfassassinates  his  king,  and  a  younger  brother  who  kills 
his  elder,  merits  an  exemplary  punishment  according  to  all 


ANCIENT  HISTORY  OF  CHAMPA  141 

laws,  both  ancient  and  modern.  I  categorically  refuse  all  your 
presents  and  return  them."  He  further  sent  an  officer  to 
Champa  to  obtain  first-hand  information  about  the  recent 
happenings  in  that  country.  Apprehensive  of  the  results  of 
this  inquiry  Qui-Do  sent  another  ambassador  to  the  Annamite 
court.  But  he  did  not  fare  better  than  his  predecessor.  When 
questioned  about  the  crime  of  his  royal  mastar  he  could  not 
give  any  reply  but  simply  made  the  most  humble  obeisance. 
Nho'n  Ton  not  only  dismissad  him  but  recalled  all  the  Anna- 
mites  ssttled  in  Champa,  and  wrote  a  strong  letter  to  Qui-Do. 
"  In  a  kingdom "  said  he  "  thsra  must  b3  a  king  and  his 
subjects  ;  this  is  an  eternal  principle.  You  Chains,  you  dare 
transgress  this  eternal  law.  Wh^n  the  old  king  had  died,  you 
ebcted  Bi-Cai  (Maha  Vijaya)  to  the  throne,  instead  of  the  son 
of  the  late  king.  He  refus3d  to  respect  our  authority  and 
created  troubles  for  us.  He  was  punished  for  his  crime  and 
fell  in  our  hands.  You  then  demanded  investiture  for  Qui-Lai 
and  again  abandoned  him  for  placing  Qui-Do  on  the  throne 
Are  you  then  devoid  of  all  principles  and  fidelity  ?  Do  you 
regard  the  king  as  merely  a  piece  on  a  chess-board  ?  " 

The  Cham  king  could  very  well  retort  by  pointing  out 
the  support  which  the  Annamite  court  had  extended  to  the 
traitor  and  regicide  whom  he  had  displacad,  But  it  was  the 
logic  of  the  strong  towards  the  weak.  Qui-Do  sent  back 
about  70  Annamitss  (1449)  and  did  not  make  any  further 
attempt  to  establish  friendly  ralations  with  the  Annamite 
court. 

Some  time   elapsed   b3fore   Qui-Do  asked   for  investiture 
from    China.     In    1449  the  Chinese   Emperor  Ying  Tsong  was 
made   prisoner   by  the   Mongols   and   his  brother  King  had 
asc3nded  th?    throne.     Th3   dslay  of  Qui-Do  in  asking  for  in- 
vestiture was  probably  due  to  thss3  events.    But  in  1453  h3  sent 


142       THE  ANNAiirTE  CONQUEST  OP  CHAMPA 

ambassadors  to  the  Emp^tfor  King.  They  reported  the  death 
of  Mahft  Qtii-Lsi  and  requested  that  his  brother  Maha  Qtri-Do 
snight  be  t-eoognised  as  king.  Their  prayer  was  granted.  When 
the  Emperor  Ying  Tsong  recovered  the  throne,  Qui-Do  took 
oath  of  allegiance  again  in  1457. 

Towards  the  close  of  1457  or  the  beginning  of  the  next 
year  Qui-Do  was  assassinated  by  the  son  of  a  nurse  at  the 
instance  of  Maha  Ban-La  Tra-Nguyet.  The  latter  then 
ascended  the  throne.  He  was  a  nobleman  and  had  married  a 
daughter  as  well  as  a  niece  of  Maha  Vijaya.  The  new  king 
was  recognised  by  China  but  he  did  not  pay  any  homage  to 
the  Annamite  Emperor.  The  result  was  the  renewal  of  hosti- 
lity between  the  two  countries,  and  ones  the  Cham  king  lodg- 
ed a  formal  Complaint  to  the  Chinese  Emperor  against  the 
incursions  of  the  Annamites.  The  king  did  not  raign  long, 
having  abdicated  the  throne  in  1460  in  favour  of  his  younger 
brother,  Bin-La  Tra-Toan. 

The  new  king  inherited  the  enmity  of  Annam  which  his 
predecessor's  action  had  provoked.  The  Annamite  Emperor 
Thanh  Ton  pretended  that  Champa  was  a  feudatory  state  of 
his  and  demanded  some  white  elephants  of  the  king.  Tra 
Toan  who  had  already  been  recognised  by  China,  now  requested 
the  Chinese  Emperor  to  send  an  official  to  fix  a  definite  frontier 
between  the  two  countries.  The  new  Emperor  Hian  Tsong 
was  dissuaded  by  his  advisers  from  trying  to  establish  peaca 
between  two  countries  which  had  been  enemies  for  such  a 
long  time,  and  he  simply  asked  the  king  of  Champa  to  main- 
tain peace. 

Tra-Toan,  unable   to  defy   Annam   without  the  help  of 
China,  sent  tributes   to  Thanh   Ton   in   1467.     But  the  latter 
persisted  in  his  contention   of  being  treated  by  Champa  exact- 
ly on  the  same  footing  as  the  Chinese  Emperor,  and  demanded 


AH01BNT  H16TQBY  OP  CHAMPA  148 

a  supplementary  tribute  consisting  of  rhinoceros,  elephants 
and  many  precious  objects.  The  Cham  ambassador  represent- 
ed that  he  was  unable  to  concede  the  additional  demand  with- 
out a  reference  to  his  master,  and  asked  Thdnh  Ton  to  send 
an  envoy  to  Champa  to  settle  this  question.  Trk-Toiua,  how- 
ever, refused  this  new  demand  and  informed  Hien  Tsong  of 
it  ( 1469 ).  He  resolved  to  maintain  the  independence  of  his 
country  at  any  cost  and  decided  to  risk  a  war. 

He  first  sent  a  naval  expedition  against  Hoa  Chau  ( 1469  ) 
and  next  year  invaded  the  province  at  the  head  of  an  army 
100,000  strong.  He  had  a  strong  cavalry  and  a  number  of 
war  elephants  with  him.  The  Annamite  general,  unable  to 
oppose  this  vast  army,  shut  himself  up  in  his  stronghold,  and 
informed  Th&nh  Ton  of  his  precarious  situation. 

The  Empsror  was  waiting  for  this  very  opportunity, 
He  at  once  made  extensive  preparations  for  the  compaign. 
Then,  with  a  view  to  avoid  hostility  with  China,  he  sent  an 
ambassador  to  Hien  Tsong  informing  him  of  the  war  in  which 
he  suddenly  found  himself  involved.  He  also  explained  the 
cause  of  the  war,  and  particularly  emphasised  the  repeated 
Cham  incursions  against  the  frontier  of  Hoa  Chau.  Lastly, 
he  issued  a  long  proclamation  addressed  to  the  Chams.  "In  a 

month",  said  he,  "peace  will  reign  again your  last 

hour  is  near  at  hand".  He  reproached  them  for  the  accusa- 
tions they  made  to  the  Chinese  Emperor  against  himsalf ,  for 
the  way  in  which  they  treated  his  ambassadors,  for  the  assa- 
ssination of  their  king,  and  for  raising  Tr&-To&n  to  the  throne. 
He  exposed  the  tyranny  of  the  usurper  in  the  following 
words:  "Boys  and  girls  are  forced  to  the  corvee,  and  widows 
are  ill-treated.  You  have  to  pay  most  excessive  taxes  and  it 
must  be  a  great  trial  for  you  to  see  the  people  of  {§ri  Vina* 
raised  to  high  offices  and  honours."  The  proclamation  conti- 

L  This  was  the  birth-place  of  the  king. 


THE  lK»AMtTB  COTQOT3T  OF  CHAMPA 


iwve  imprisoned  men  and  Wooaea  of  »y 
**i  frrtm  shelter  to  the  fugitives  whom  We  want.  .  .  ......  Wfcetr 

I***  at  peace,  you  assemble  a  band  of  men  and  attack  my 
*t)imir/  But  ad  soon  as  I  take  the  field  you  wag  your  tail 
Jifce  a  dog,  and  ask  for  pardon.  I  hare  now,  by  the  order  of 
Ood,  brought  a  magnificent  army  and  brave  soldiers  for  chastising 
y&&  mid  showing  you  my  majesty.  I  have  resolverd  to  aoaqftte* 
your  kingdom  and  thus  to  wipe  away  the  disgrace  inflicted 
upon  the  preceding  emperors." 

After  issuing  this  proclamation  the  Emperor  offered  solemn 
prayers  for  victory  before  the  altar  of  his  ancestors.  He  had 
already  despatched  a  magnificent  fleet  containing  100,000  men, 
and  IK>W  started  in  person  with  150,  000  soldiers.  The  huge 
army  reached  the  soil  of  Champa  in  safety  (  1471  ).  Trit-Toan 
ami'  his  younger  brother  with  5,000  men  on  elephants  to  sur- 
prise the  enemy  camp.  But  the  small  force  was  hemmed 
maud  in  all  sides  and  practically  cut  off  by  the  enemy. 
/  Trk-Toaa  was  very  much  alarmed  at  the  news  of  this 
disaster  and  sent  a  member  of  his  family  to  bhe  emperor  to 
(iflfer  submission.  But  the  latter  continued  to  advance,  seized 
l$»f  Yiai,and  at  last  invested  the  capital  city  Vijaya.  The  city 
TjFa*}  taken  by  assault  without  much  difficulty.  60,000  Chams 
•tfteKfe  put  to  the  sword,  and  30,000  made  prisoners.  Fifty 
members  of  the  royal  family  fell  into  the  hands  of  the  conque- 
ror. Tj&~Toa4i  was  led  bafore  the  Emperor.  "Art  thou  the 
lord  of  Ch»mp&?"  asked  he;  "Yes  my  Lord"  was  the  reply. 
"Who  do  you  think  am  I?"  "One  glance  at  your  face  is  enough 
to  tell  me  that  you  are  the  Emperor."  "How  many  children 
Bfcve  you  ?"  "More  than  ten." 

Thanh  Ton  constructed  a  shed  outside  the  palace  to  guard 
ifce  pttstraers.  As  his  officers  werra  jostling  against 
ll^aflkBd  them  to  treat  that  king  with  more  respect. 
^SB  the  lord  of  this  country",  said  he,  "it  is  not  right  to  treat' 
Mm  thus,"  But  Trk-To&n  did  not  long  survive  the  disgrace, 


ANCIENT  HISTORY  OF  CHAMPA  145 

Abandoned  by  all,  even  by  the  Chinese  emperor,  who  for  fear 
of  provoking  the  hostility  of  Annam  did  not  even  dare  to  ask 
for  his  release,  deprived  of  his  wives1  and  attendants,  he  fell  ill 
and  died  in  a  ship  on  his  way  to  Annam.  His  body  was  burnt 
and  the  ashes  cast  into  the  winds,  but  the  head  was  fastened 
to  the  forepart  of  the  imperial  vessel  with  a  whits  flag  on 
which  the  following  words  were  inscrib3d;  "This  is  the  head  of 
the  very  wicked  Trd-To&n  of  the  kingdom  of  Champa." 

Meanwhile  a  Cham  general  Bo  Tri  Trl  collected  the  re- 
mnants of  the  army  and  took  refuge  in  Paiidurariga.  There  ha 
proclaini3d  himself  kin^  and  sont  an  ambassador  to  offer  th3 
oath  of  allegiance  and  tribute  to  Thanh  Ton  who  accspted 
them.  The  mountains  which  83parat3  tli3  pi\3S3nt  provinc3S  of 
Phu  Yen  and  Khan  Hoa  and  terminata  in  cape  Varella  hencs- 
forth  formed  th3  boundary  b?tween  Annam  and  Champa.  A 
boundary  stono  marked  the  limit. 

Thus  not  only  the  whole  of  AmaravatI  wh'ch  was  onca 
C3ded  in  1402,  but  retaken  by  tha  Chams  again  in  1407,  but 
also  the  whole  of  th^  provincs  of  Vijaya  passed  into  th3  hands 
of  the  Annamitos.  The  kingdom  of  Champa,  which  now  con- 
sisted only  of  Kauthara  and  Paaduranga,  was  thus  reducad 
to  nearly  one-fifth  of  what  it  was  even  in  the  days  of  Chs 
Bong  Nga.  Even  th-3  small  territory  that  remained  (viz;  tha 
modern  districts  of  Khan  Hoa  and  Binh  Thuan)  was  absolu- 
tely at  th3  msrcy  of  th3  powerful  Annam itoa, 

But  old  prestige  dies  hard.  Ths  petty  Cham  chiefs  of  the 
south  still  bore  the  proud  name  of  the  king  of  Champa,  and 
the  Chineso  empsror  not  only  invested  them  as  such,  but  even 
called  upon  the  Annamit3S  to  restore  the  provinc3S  of  Vijaya 
and  AmaravatI  to  th3m.  Three  kings  received  formal  investU 

1,     Only  two  were  allowed  to  accompany  him. 


146      THE  ANNAMITE  CONQUEST  OF  CHAMPA 

ture  in  this  way  from  the  Chinese  court.  The  first,  Tchai-Ya- 
Ma-Pou-Ngan,  said  to  bs  the  nephew  of  a  former  king,  died 
In  1478.  He  was  probably  killed  by  his  brother  Kou  Lai 
who  succeeded  him  and  ruled  from  1478  to  1505  A.  D.  His 
son  and  successor  Cha-Kou-Pou-Lo  received  formal  investiture 
from  the  Chinese  court  in  1509  A.  D.  and  sent  an  ambassador 
to  China  in  1543  A.  D.  This  was  the  last  embassy  from  the 
king  of  Champa  to  the  Chinese  court. 

The  king  had  a  tragic  end.  Taking  advantage  of  some 
troubles  among  the  Annamites  he  mado  a  last  dosperate  effort 
to  free  himself  from  the  Annamite  yoke.  But  he  was  defeat- 
ed and  confined  in  an  iron  cage  where  he  died.  The  Annamites 
on  this  occasion  annexed  the  Cham  territory  up  to  the  river  of 
Phanrang.  The  seat  of  the  kingdom  of  Champa  was  then  re- 
moved to  Bal  Chanar  at  Phanri.  There  in  1720  the  officers  of 
the  SS.  Galath?e  saw  the  king  of  Champa  seated  on  a  throne 
and  have  left  us  an  int3rasting  account  of  the  palac3.1  In  cour- 
se of  the  seventeenth  and  eighteenth  C3nturies  the  Chams  were 
dispossessed  of  Khan  Hoa  and  Phan  Rang.  In  1822,  Po  Chong, 
the  last  king,  unable  to  bear  the  oppressions  of  the  Annamites, 
passed  over  to  Cambodge  with  a  colony  of  exiles,  leaving  prin- 
cess Po  Bia  to  guard  over  the  so-called  "Royal  treasur3S  of 
Cham"  at  Bal  Chanar.  She  died  a  few  years  ago,  mourned  by 

her  faithful  subjects  who  looked  upon  her  as  the  last  emblem 
of  their  independence. 

Thus  closes  a  brilliant  chapter  in  the  history  of  Indian 
colonisation.  Brave  sons  of  India,  who  planted  her  banner  in 
far  off  lands  and  maintained  its  honour  and  dignity  for  more 
than  1500  years,  at  last  vanished  into  the  limbo  of  oblivion. 
But'the  torclf  of  civilisation  which  they  carried  dispelled  the 

darkness  of  ages  and  still  throws  its  lurid  light  over  the  pages 
of -history. 

1.     B   E.  F  ,   vol   V,  pp.  C85— C. 


ANCIENT  HISTORY  OF  CHAMPA 
KINGS  REFERRED  TO  IN    CHAPTER  XII. 


147 


1.  A-Nan 

2.  Bo  De 

( Son-m-fow  &i  No,  1 ) 

3.  Che  Bong  Nga 

4.  La  Khai  or 

Jaya  Si  mharVfcrmiti*  V 

5.  Bhadravarman  V 

or  Incbavarmati  XII 
(Son  of  No.  4) 

6.  Maha  Vijaya 

(  Nephew  of  No.  5  ) 

7.  Maha  Qui  Lai 

(  Nephew  of  No.  6  ) 

8.  Maha  Qui-Do 

(  Younger  brother  of  No.  7  ) 

9.  Maha  Ban-La-Tra-Nguyet 

(  Son-in-law  of  No.  6  ) 

10.  Bin-La  Tri-To&n 

(  Youngsr  brother  of  No.  9 ) 

11.  BoTriTri 

1 2.  Tchai- Ya-Ma-Fou-Ngan 

13.  Kod-Lai 

(  Brother  of  No.  12; 

14.  Cha-Kou-Pou-Lo 


(1318—  1342  A.  D.) 
(  1342—  e.  1360  A.  D.  ) 


(a  1860-4*80  Ju 


(1390—  1401  A»  D.) 
(1401—1441  A,D.) 


( 1441—1446  A,  D. ) 
(1446—1449  A.D.) 
( 1449-0.  145T  A.  D. ) 
(1457— 1460  A.  D.) 
( I4b0— 1471  A.  D. ) 

(ace.  1471  A.  C.  ?) 

(  died  in  1478  A.  D. ) 

(1478—1505  A.  D.) 

(1505— c.  1543  A.  D.) 


Chapter  XIII. 
Administrative  System. 

Having  concluded  the  politic*!  history  of  Champa  we  may 
now  proceed  to  give  a  short  sketch  of  the  system  of  adminis- 
tration prevailing  in  the  kingdom.  The  mat  rials  for  this  stu- 
dy are  very  scanty  as  we  have  to  d3pmd  mainly  upon  th> 
indirect  allusions  and  references  contained  in  the  inscriptions. 
It  is  not  possible  to  trace  the  gradual  evolution  of  the  political 
system  and  we  must  remain  content,  for  th^  nrQs^nt  at  1  ^ast. 
with  only  a  general  outline  of  the  essential  feature  of  adiiKU.a- 
trative  system. 

Monarchy  was  the  form  of  government  in  Champa  from 
beginning  to  end.  The  king  adminisber3d  th  •  whoh  stat? 
with  almost  absolute  authority.  The  C3ntral  a  1  ministration 
might  be  broadly  divided  into  three  c1ass?s,  civil,  military  and 
religious.  At  the  head  of  the  civil  administration  were  two 
chief  ministers  with  three  grades  of  officials  under  them.1 
The  Captain  of  Guards  and  Sjnapati2  were  th^  chi-^f  m  l.tary 
officers,  while  the  religious  establishment  consiste.l  of  a  ELgh 
Priest  the  Brahmauas,  Astrologers,  Pandits  and  Masters  of 
ceremonies.8 

The  ministers  naturally  occupied  a  very  high  position 
and  some  inscriptions  throw  interesting  light  on  their  status. * 
Sometimes  the  ministers  seem  to  have  been  chosjn  from  the 
same  family  and  the  post  acquired  almost  a  hereditary  charac- 
ter.5 

The  kingdom  was  divided  into  three  provinces. 

(1)  Amaravati,  the  northern  part,  corresponded  to  Quang 
Nam.  Here  were  the  two  famous  capital  citips  Champapura 

1.  T'oung  Pao  1910,  p.  394,  fn  6.     2.  of.  Ins.  Nos  26,  35.     3.  cf. 
Ins.  No.  65.     4    cf.  Nos.  32,  39.     5.  cf.  No.  39. 


ANCIENT  HISTORY  OF  CHAMPA  149 

and  Indrapura.     The  latter  occupied  the  site  of  Dong  Duong. 

(2)  Vijaya,  the  C3ntra1  portion  of  the  kingdom,  correspon- 
ded to  Binh  Dinh.  Its  chief  city,  Vijaya,  served  for  some- 
time as  the  capital  of  the  whole  kingdom.  It  contained  the 
famous  port  ^rl  Vinaya. 

(3^  Paudurafiga,  the  southern  part  corresponded  to  the 
vail  >ys  of  Phan-ranh  and  Binh  Thuan.  Its  chief  town  Vira- 
pura,  also  called  Rajapura,  once  served  as  the  capital  of  the 
whole  kingdom. 

The  region  called  Kauthftra,  corresponding  to  Khan  Hoa, 
was  usually  included  in  this  division,  but  sometimes  formed 
an  independent  provinc?. 

These  provinces  were  divided  into  districts,  the  total  num- 
ber of  which,  according  to  a  Chinese  authority,  was  thirty- 
eight  in  th3  reign  of  Harivarman  III  ( 1080  A.  D.).  Each 
district  contain3d  a  number  of  towns  and  villag3S  which  were 
th3  lowest  territorial  units.  The  population  of  any  of  thesa 
hardly  ever  exceeded  700  families,  and  there  were  more  than 
hundred  which  contained  three  to  five  hundred  families  each. 
The  population  of  the  provincial  capitals  was  of  cours3  consi- 
derably larger.  According  to  the  C3nsus  taken  by  Li  Than 
Tonh  in  1069  there  were  2,560  families  in  Vijaya. 

It  would  appear  that  two  high  functionaries,  a  "governor" 
and  a  "senapati",  were  placed  at  the  head  of  each  provincial  ad- 
ministration. Thus  king  Harivarmadsva  appointed  his  own  son 
Vikrantavarmft  as  the  governor  of  Paiiduranga,  and  at  the 
same  time  deputed  Senapati  Pamr  to  guard  the  prince  (No.  26). 
The  selection  of  tho  heir-apparent  as  the  governor  was  pro- 
bably due  to  the  importanc3  of  the  province.  We  have  already 
seen  how  the  province  frequently  rebelled  against  the  C3ntral 
authority  and  sometimes  maintained  its  iiKbpend?nc3  for  a 
fairly  lopg  period  (pp,  78  89). 


SYSTEM 

e  prd^iftdal  gtfvefftdrs  had1  under  tteto  nearly  fifty  offi- 
cials of  different  g?&d"S  for  general  adftrinistr&tion  afcd  collec- 
tion of  revenue.  Notie  of  these  officials  watf  paid  iti  c&sh,  birt 
g6f  sStftetlitog;  like  &  jayvf  ctr  maintained  themselves  at  the  cewt 
of  the  peoplo  und^r  th?m.  Th^  people  were  bound  to  prwidd 
fcf  thea6  officials,  and  the  system  erf  COTV&*  or  forced  labour 
Ttftttf  in  vogtie. 

Th«  piincipal  sourcB  of  revenue  seems  to  be  the  land-tax 
which  consisted  usually  of  one-sixth  the  produce,  though  some 
times  reduced  to  one-  tenth.1  The  kings  sometimes  made  a 
gift  of  this  royal  share  to  a  temple  for  its  maintenance.  In 
addition,  the  king  often  exempted  the  lands  belonging  to  a 
temple  from  taxes.8 

Taxes  were  also  imposed  on  all  industrial  products  and 
articles  of  merchandise.  The  royal  officers  boarded  the  fore- 
ign merchant  vessel  after  its  arrival  at  the  port  and  took  a 
fifth  of  the  goods  as  royal  revenue.  The  kin^  even  took  a 
ehare  of  the  products  of  the  forest,  ^ucli  as  timber  and  animals 
collected  by  the  toils  of  the  people. 

Justice  was  administered  apparently  in  accordance  with 
the  Hindu  principles,  for  we  are  told  that  Jaya  Indravarma- 
deva  V  "followed  the  eighteen  titles  of  law  prescribed  by  Ma- 
nV(In*.  No.  65).  Harivarmadava  IV  also  did  the  same  (  No. 
62  )>  King  Jaya  ludravarinadeva  VTII  is  said  to  have  been 
versed  in  the  Dhsrma^Sstra*  notably  the  Naradiya  and  Bh&r- 
ggftvlya  (No.  81). 

We  gather  a  few  details  from  epigraphic  records  «nd 
Chinese  texts.  Certain  crimed  were  punished  by  confiscation 
of  goods  and  loss  of  personal  freedom.  Slavery  was  also  m 
punishment  for  debts.  Crimes  Were  ordinarily  pdfciahed  by 
The  criminal  was  stretched  an  the  round 


1.  cf.  Ins.  No.  4.    2.  cf.  Ins.  Nos.  33,  36.  37. 


ANCIENT  HISTORY  OF  CHAMPA  151 

two  men  on  the  right  and  two  on  the  left  alternately  struck 
him  as  many  as  50,  60  or  even  100  times  according  to  the 
gravity  of  the  offence.  Theft  and  robbery  were  punished 

by  the  mutilation  of  finger*,  while  adultery  involved  capital 
punishment  for  both  the  accomplices.1 

The  capital  sentence  was  inflhted  in  many  ways.  Ordi- 
narily the  condemned  person  was  fastened  to  a  tree;  then  his 
neck  was  pierced  through  by  means  of  a  sharp  spear  and  after- 
wards his  head  was  cut  off.  For  cold-blooded  murder,  or  mur- 
der accompanied  by  robbery,  the  criminal  was  either  delivered 
up  to  the  people  who  throttled  him  to  death,  or  trampled 
under  the  feet  of  an  elephant.  The  rebel  was  tied  to  a  post 
io  a  lonely  place  and  was  not  released  till  he  submitted. 
Lastly  certain  crimes  were  punished  by  deportation. 

It  appears  that  "the  Divine  Judgment/'  was  resorted  to 
in  certain  extraordinary  cases.  If  a  man  were  devoured  by 
a  tiger  or  ti  crocodile  his  family  complained  about  it  to  the 
king.  The  king  ordered  the  High  Priest  to  invoke  the  divine 

judgment.  The  latter  offered  prayers  and  conjurations  at 
the  very  place  where  the  man  met  his  death,  and  it  was  be- 
lieved that  the  tiger  and  crocodile  would  be  obliged  thereby 
to  return  to  the  fame  place  to  take  punishments.  If  the 
complaint  appeared  to  be  false,  the  priest,  in  order  to  ascertain 
the  truth,  asked  the  man  to  go  to  the  riverside.  If  he  were 

guilty  of  telling  lies  he  would  be  devoured  by  a  crocodile.  If 
he  were  innocent  the  crocodile  would  take  to  flight.* 

In  view  of  the  constant  wars  in  which  the  kingdom  was 
involved  the  militar}'  organisation  WAS  a  thing  of  the  highest 

1.  It  appears  that  sometimes   the  adulterers  escaped  by  paying 
the  price  of  a  bull. 

2.  This  account  of  administration  of  justice  is  based  upon 
T'oung  Pao  1910  pp  202  203  Maspero  laments  the  absence  of  any 
legal  code  of  ancient  Champa,  but  fails  to  note  the  reference  to 
Mann  Saaihita  and  its  adoption  by  tbe  kings  as  legal  eocU. 


152  ADMINISTRATIVE  SYSTEM 

importance.  A  large  regular  army  was  maintained  by  the 
state.  At  the  time  of  Fan  Wen  the  army  was  nearly  forty 
to  fifty  thousand  strong.  It  must  have  been  considerably 
increased  in  later  times.  At  the  time  of  Che  Bong  Nga,  the 
royal  guard  alone  numbered  5000.  The  armament  of  the 
soldiers  consisted  of  a  shield,  javelin,  halbard,  bow  and  cross- 
bow The  arrows  were  not  feathered  but  their  tips  were  poi- 
soned. The  soldiers  marched  with  their  standards  at  the 
sound  of  drums  and  conchshells.  They  were  arranged  into 
groups  of  five  who  were  responsible  for  one  another.  If  any 
one  of  them  fled,  the  other  four  were  liable  to  death. 

According  to  Maspero  the  Charn  army  consisted  merely 
of  infantry  and  elephants  till  1171  A  D.  when  they  learnt 
the  use  of  cavalry  from  the  Chinese.  This  is  not,  however, 
quite  correct.  What  the  Chams  learnt  from  the  Chinese  in 
1171  was  the  art  of  throwing  arrows  from  the  back  of  horses, 
a  somewhat  difficult  operation  inasmuch  as  both  hands  of  the 
rider  had  to  be  kept  free.  Bat  cavalry  was  a  part  of  their  army 
long  before  that.  This  is  proved  by  the  following  vivid  des- 
cription of  a  battle-field  contained  in  an  inscription  dated 
909  A.  D.  "Which  (the  battle-field)  is  grey  with  the  dust  raised 
by  the  swift-moving  sharp  hoofs  of  horses  galloping  high; 
whose  surface  has  been  dyed  red  with  drops  of  blood,  like 
A£oka  flowers,  shed  by  means  of  various  weapons;  and  in  the 
four  regions  of  which  the  sounds  of  war-drums  were  drowned 
by  the  roarr  of  gigantic  beautiful  elephants"  (  IQS.  No.  39, 
v.  17). 

The  elephants  formed  an  important  part  of  the  army  and 
we  have  already  seen  how  the  Chinese  army  was  perplexed 
by  this  new  element  in  warfare  which  was  no  doubt  intro- 
duced by  the  Indian  colonistfl.  The  number  of  war  elephants 
maintained  in  Champ*  was  nearly  one  thousand.  OJoric  de 


ANCIENT  HISTORY  OF  CHAMPA  153 

Pordenone  says  that  at  the  time  of  his  visit  to  Champa  (c. 
1323  A  D. )  the  king  had  14,000  tame  elephants.1 

The  navy  consisted  of  large  turret -ships  as  well  as  light 
junka  The  total  number  of  vessels  was  fairly  large  and  we 
have  several  referencas  to  squadrons  of  more  than  100  ves- 
sels supporting  the  movement  of  an  army  on  land. 

The  king  often  entrusted  his  brothers  or  other  members 
of  the  royal  family  with  the  chief  command  of  the  army. 
The  generals  had  the  title  of  Mahasenapati  and  S?napati,  and 
there  were  several  grades  of  officers  under  them.  They  all 
took  an  oath  to  the  king  to  fight  for  him  till  their  death. 
Their  pay  consisted  of  subsidies  in  kind,  and  th^y  W3re  exempt 
from  taxation.  The  ordinary  soldiers  received  two  bushels 

of  rlci  per  month  and  three  to  five  dresses  for  winter  and 
BU  miner. 

The  Ch-iins  had  a  fair  knowledge  o!  the  art  of  fortifica- 
tion. They  protected  their  towns  by  brick  walls  flanked  by 
watchtowers  made  of  stone.  These  citadels  and  a  stronghold 

ra 

named  Kiu-sou  specially  fortified  for  the  purpose  served  aa 
the  depot  for  their  war  materials.  A  detailed  account  of  the 
fortification  of  Kiu-sou  has  been  given  above  (p-26).  Lastly 
the  Chams  constructed  entrenched  camps  by  means  of 
palisades  and  turrets.  They  painted  the  outer  gates  of  their 
citadels  with  the  ashes  of  an  animal.  They  believed  that  these 
were  thereby  made  impregnable. 

While  the  Chams  assiduously  cultivated  the  arts  of  war, 
they  did  not  neglect  the  arts  of  peace.  The  kings  maintained 
diplomatic  relations  with  neighbouring  countries.  Constant 
embassies  to  the  courts  of  China  and  Annam  have  already 
been  referred  to  in  the  preceding  pages.  The  Nhan-Bieu 
Inscription  (No.43)  records  the  career  of  a  nobleman  named 
Rajadvarah  who  was  twice  despatched  by  the  king  to 
Yavadvipa  on  a  diplomatic  mission.  The  Baug-An  Ins. 
(No  42)  refers  to  a  multitude  of  royal  ambassadors  coining  to 

1.  Marco  Polo.  Edited  by  Ynle-—  Vol.  1L  p.  352~ 


354  ADMINISTRATIVE  SYSTEM 

Champa  from  different  countries      The  Hoa  Que  Ins.    (No  39) 
relates,   among  oth?r   qualifications   of     th3     minister    5jna 
Jayendrapati,  that   "  by   hard  exertion  Ii3  was  able  to   under- 
stand thoroughly  th?  meaning  of  m9ssag3s  83nt  by  kings  from 
different     countries."     All   th3S3    references,    taken   togsth^r, 
leave   no   doubt   that    th3    king  lorn   of   Champa   maintain3d 
extensive  diplomatic  relations  with  Ii3r  n3ighbouringcou:itri?s. 
The  art  of  diplomacy,  as   practis3d   in    India,    was    fairly 
understood.       TJi3     neighbouring     states  wterj     classified     as 
fz'iends,   enemies   or   neutrals,   and  tho    relation     with    th'S? 
powers  was  guided  by  the  four  expedients   of  adma   (concilia- 
tion), ddna   (gifts),  bheda   (discord)  and  d<w?.<i  (chastis3m?nt) 
(Nos.  9  and  62).    Sometimes  danda  is  replaced  by  upaprudtna 
(brib?ry)     (No.    65).     What   is    more    important    still     is  the 
refereiiC3   to   t:  sldgunya "'     which    is    undoubtedly    identical 
with    tho    "  sadyiitiya"     of  Kautilya,    meaning    th3    sixfolJ 
measures  of  royal  policy.1     Karnandakiya   Nltisara,   a  tr3atis> 
on  politics  bas?d  upon  Kautiliya  Artha  astra,  d3als  extensively 
with  th3   four  exp3dients  and  th?    sixfold    in^asur^s   of   royal 

policy.  It  is  possible  that  political  science  was  studied  in 
Champa  from  books  of  this  kin  I.2  It  is  to  bj  rem  iinb.'ivd, 

how3ver,  that  Manusi  Iihita,  which  ws  know  from  otlnr 
sources  to  havj  b^an  usjd  in  Champa,  also  d^als  With  both 

th^83  topics,  viz.  tho  four  exp.dionts  and  th?  s:xfold  measures 
of  roj'-al  policy,  but  its  discussion  on  these  subj  -cts  is,  n  »ithor 
full  nor  accurate,  th3  author  having  evidently  borrowed  his 
materials  from  books  on  political  scianc.e  which  he  did  not 

charly  understand.  But  howsoiver  that  may  bfl,  there  is  no 
doubt  that  th3  statesm3n  in  Champa  wjra  thoroughly  imbu?d 
with  th3  idms  of  Indian  Political  Sciencj  and  it  formed  the 
basis  of  polity  in  that  kingdom. 

1.  Kamiliya-Arthasaetra  Bk.  VII   ch  I 

2.  Dr.  E.  Mitra  pointed  out  in  the  Introduction  to  1m    edition 
of  Kamnndakiya  Nitisara  that  the   hook    was  imported   into 
Hali    island     by     Hs     Ilindn    inhabitants   as  eaily   us   the 
fourth  century  A.D. 


Chapter  XIV. 
The  King. 

The  king  of  Champa  was  not  only  the  head  but  also  the 
centre  of  administration,  and  it  is  therefore  necessary  to 
discuss  his  position  and  status  at  some  length.  Fortunately, 
our  materials  for  the  study  of  this  subject  are  fuller  and  more 
reliable  than  those  for  the  administrative  system. 

In  theory  the  king  was  regarded  as  of  divine  origin,  the 
colonists  following  in  this  respect  the  view  of  the  orthodox 
Brahmanical  schools  of  India.  Indeed  the  whola  conception 
of  the  status  and  position  of  the  king  seems  to  1*3  dominated 
by  the  Brahmanical  views  such  as  those  propounded  in  Mauu- 
sanihita. 

Reference  to  the  divine  nature  of  kings  is  found  in  Po 
Nagar  Tns.  (No.29A.,  v.2).  In  Dong  Duong  Ins.  (No.31A, 
v.8)  kings  are  referred  to  as  "  the  gods  dwelling  upon  earth  ". 
Lastly  ha  is  said  to  have  the  vigraha  or  body  of  Chandra, 
Iridra,  Agni,  Yama  and  Kuvera  (No.23,  v.3).  Now  no  body 
cau  possibly  ignore  the  striking  res3mblanc3  between  these 
views  and  thos3  propounded  at  the  beginning  of  Chapter  VII 
In  Manusamhita.  Ws  road  thsi'3  that  the  king  "is  a  great 
deity  in  human  form  "  (v.8)  and  that  the  Lord  created  him 
11  taking  for  that  purpose  eternal  particles  of  Indra,  of  the 
Wind,  of  Yama,  of  the  Sun,  of  Fir?,  of  Varuua,  of  th3  Moon, 
and  of  the  Lord  of  Wealth  (Kubera)  ".l 

To  what  extent  this  thoory  of  divine  origin  modified 
th3  status  of  king  m  practic3  it  is  not  possible  to  say.  In 
on3  respect,  however,  it  was  carried  to  its  logical  conclusion, 
in  a  manner  which  would  have  been  regarded  as  horribly 
Rcandalous  in  India.  In  Po  Nagar  Ins.  (No.30)  we  read  that 
king's  feet  were  worshipped,  even  by  Brahrnauas  and 

1*  Laws  of  Mann'   Transl.  by  Buhler,    pp   216-217. 


156  THE  KING 

priests.  This  would  ba  quite  in  keeping  with  ths  divine 
origin  of  kings,  but  in  India  the  Brahmanas  were  careful 
enough  to  safeguard  their  own  position,  and  thus  the  first  and 
foremost  duty  of  the  "divine  kings"  was  to  worship  the 
Brahmanas.1  The  kings  in  Champa  were  not  apparently 
dominated  by  the  influanca  of  the  .Brahmanas,  at  least  to  the 
same  extent  as  in  India. 

But  although  thooretically  tha  king  appears  to  ba  vested 
with  absolute  authority,  there  might  have  baen  limitations 
to  his  power  in  actual  practice.  Unfortunately  our  knowledge 
in  this  matter  is  very  vague.  The  Vo-Chanh  inscription 
(No.  1)  refers  to  an  "assambly",  bat  we  do  not  know  any 
thing  about  its  power  and  functions. 

Maspero  supposes  that  the  crown-prince  could  not  ascend 
the  throne  without  tha  approval  of  tin  nobility.  Ha  admits 
that  this  rule  was  violat3d  wh3n  th3  king  was  powerful 
enough,  but  holds  that  it  was  the  normal  rule.  Unfortunat3ly 
the  evidence  in  support  of  his  view  is  slender  in  tha  extreme. 
The  modern  practice  of  Cambodge  to  which  ha  refers  can 
hardly  ba  taken  as  a  sura  guide  for  practic3  in  ancient 
Champa.  The  passages  of  Dong  Duong  Ins.2  on  which  he 
relies,  as  translatad  by  ma,  do  not  support  tli3  contention  in 
any  way.  On  tha  oth3r  hand  such  boasting  expression  as  is 
used  by  Indravarman  viz.  that  ha  "gained  th3  king. loin  by 
tha  special  merit  of  his  austerities,  and  by  virtua  of  his  pure 
intelligenca,  and  not  from  his  grand- father  or  father"  saems 
to  indicate  that  hereditary  succession  was  tha  normal  rule.  It 
is  quite  true  that  in  troublasoine  times,  or  probably  for 
some  special  reasons  such  as  tha  abs^nca  of  a  la^al  or  suitable 
heir,  the  king  was  sometimes  electad  by  the  people  Thus 
when  Jaya  Rudravarrnan  died  at  Panduranga  in  1147  A.  D. 

1.  cf.     Muimsamhita,  Ch.  VII,    vv,  37  if 

2.  No.  31    B   vv.  VI,  !X  aud   XI 


ANCIENT  HISTORY  OF  CHAMPA  157 

the  peoph  of  that  town  invited  his  son  Harivarma  to 
be  th-3  king  of  Champa  (Ins.  No.  75).  According  to  Myson 
Ins.  =(No.  12)  the  kingdom  was  bestowed  on  Prakasadharma 
by  holy  men.  When  Harivarman  abdicated,  the  people  offered 
th?  authority  to  his  son  (No.  62). 

In  connection  with  tha  hereditary  succession  it  is 
n3C3ssary  to  note  the  importance  of  the  femalea  Kings  are 
succeeded  not  only  by  their  sister's  son,  but  also  by  their 
sister's  husband  and  even  wify's  sister's  son.1  This  has  been 
attributed  to  the  syst?m  of  matriarchy  supposed  to  ba  prevalent 
in>thos3  parts  of  the  country. 

After  his  acc?ssion  bo  ths  throne  th3  new  king  performed 
his  coronation  C3remony  with  groat  pomp  and  splendour. 
Sometimes  a  long  interval  elapsod  between  the  accession  of 
a  king  and  his  coronation.  Thus  Harivarman  ascended  the 
throne  in  1147  A.  D.,  but  was  "  consecrated  to  the  throne 
with  due  C3remonials "  only  in  1149  A.  D.  King  Vira 
Bhadravarmadeva  was  eons3crat3d  32  years  aft3r  his  acces- 
sion. 

There  seems  also  to  have  been  a  fairly  general  practice 
among  kings  of  Champa  to  take  a  new  name  called 
Abhisvkanama  (No.  7)  at  the  time  of  the  coronation.  Thus 
Pra  astadharma,  son  of  Rudravarraan,  took  the  name  Sri 
Sambhuvartnan  at  the  time  of  his  coronation  (No.  7).  Several 
other  instances  of  this  kind  are  shown  in  a  tabular  form 
bulow. 

Ordinary  Name.  Coronation  Name. 

1.  Prakagadharma.  £rl  Vikrantavarman  (No.  12) 

2.  Pu  lyau  Sri  Rajadvara.    £ri  Jay  a  Indravarmadeva  (No.  62) 

3.  Prince  Nauk  Glaun 


1.  Of.    the  genealogy   of  kings  referred  to  in   Cb.    V   and   also 
tho  case  of   Jaya  Bimhavarmadtrva  (Nc.  36). 


158  THE  KING 

Vijaya  or  Vira  Bhadra —  £rl  Brsu  Indravartaan. 

varma-deva 

Whether  the  assumption  of  new  names  at  the  time  of 
coronation  was  a  universal  practica  we  cannot  say,  but  there  is 
no  doubt  that  it  was  a  fairly  common  practice. 

After  hie  accession  to  the  throne  the  new  king  was 
confronted  with  a  heavy  list  of  duties.  Numerous  referencas 
to  personal  qualities  of  the  king  enable  us  to  form  a  general 
idea  of  what  the  kings  were  expected  to  be,  if  not  what  they 
actually  were.  A  general  picture  of  these  ideal  qualities  of  a 
king  would  throw  light  not  only  on  the  ideal  of  kingship  in 
those  days,  but  also,  to  a  c?rtain  extent,  on  the  ideals  of  human 
life  at  Champa.  An  analysis  of  thasa  ideal  qualities  as  cullod 
from  different  inscriptions1  is  given  below. 

I.  Physical  charm. 

The  king  "  had  all  the  marks  of  a  Maharaja,  according  to 
the  canon  of  Rajacakravartin  "  (No.  65).  He  had  the  32  signs 
(33  according  to  No  94)  as  well  as  grace  and  beauty,  youth 
and  ability  (Nos.  62,  65.).  His  baauty  was  like  that  of  Cupid 
and  yet  his  appearanca  was  terrible  like  that  of  Garuda 
(No.  24). 

II.  Strength  and  Valour. 

The  king  was  skill  3d  in  all  the  weapons  and  was  heroic 
and  energetic  (62,  65.).  He  was  possessed  of  innata  couraga 
and  of  great  strength.  Ha  took  part  in  numerous  battbs  and 
cut  off  the  heads  of  kings,  generals  and  other  men  of  the 
hostile  party  (62,65,72,81). 

III.  Administrative  capacity. 

The  king  kriew  and  practised  the  four  expedieats  viz. 
*dma,  dana,  bheda  and  danda  (or  upapradana)  V62,65.X  He 

i.  ^Oife  figures  within  brackets  in    tbe   succeeding  paragraphs 
refer  to  the  number  of  inscriptions. 


ANCIENT  HISTORY  OF  CHAMPA  159 

maintained  the  eighteen  titles  of  law  laid  down  by  Manu,  and 
the  uniformity  of  procsdura  (Nos.  62,65).  H3  knew  th3  trua 
import  of  th3  sixfold  measures  of  royal  policy.  H3  was  strictly 
impartial  in  discharging  his  duties  (65),  and  U3ver  transgres- 
sed th3  et3rnal  rubs  of  conduct  (12).  H^  dutifully  prot^ct3d  his 
subjects  (No.  12)  and  cbstroy-jd  all  tli3  thieves  (24).  H3  was 
constantly  davot3d  to  his  duty  and  faithful  to  law  Iik3 
Dharmaraja  (24).  Ernbrac3d  by  th3  goddess  of  soveraignty  Ii3 
was  "  without  equal  in  r>sp3ct  of  royal  glory,  knowledge, 
wisdom,  spbndour,  fani3,  sacrod  learning,  polity,  renown  and 
conduct"  (31). 

IV.  Learning  and    c\iltui"\ 

Th3  king  had  tin  knowbdgi  of  64  Kuls*  (arts)  (02,72).  H3 
was  wis3,  eloquent,  and  profoundly  intelligent.  (65,74).  Ha 
was  V3rs3d  in  all  t,li3  diff'rant  branches  of  knowbdg3l  (32,94). 

V.  Moral  qualities. 

The  king  had  tin  knowbdg3  of  th'3  goovl  and  the  bad 
(62  65)  and  poss3ssed  a  S3ns3  of  duty,  patieno,  forb3aranc3, 
calm  of  h3arfc,  Morality,  truthfuln3ss  and  compassion  towards 
all  brings  (65,41).  H3  impartially  pursued  the  thr3e  objects — 
w?alth,  virtu3  and  pbasura — without  showing  pr?f^r3nc3  to  any 
(65).  H3  controlled  th3  six  passions  viz.  fcjma  (sensual 
passion),  krodha  (ang3r),  lo^ha  (covetousa?ss),  moha  (infatua- 
tion), mada  (pridt*)  and  mdtsarya  (malice)  (65). 

1.  King  Bhidravarrnan  was  versed  in  the  four  Vedas  (No.  4). 
King  Indravarm-m  knew  the  six  systems  of  Philosophy, 
including  Mimamsa  ani  Buddhist  PhilosDphy,  the  gram- 
mar of  Panini  with  Kasika  ootntnentarv,  and  the  Akhyana 
and  the  Uttarakalpa  of  the  Saivas  (Ho.  45).  King  Sri 
Jaya  Indravarmadeva  was  versed  in  Grammar,  Astrology, 
Philosophical  doctrines  like  Mahayana  and  Dharxnasutras, 
notably  the  Naradiya  ani  the  Bhargg.tviya  (No.  81). 


160  THE  KING 

VL     Beligions  qualities. 

The  king  knew  the  supreme  truth  and  the  absolute 
reality  without  egotism  (65).  He  installed  gods  and 
temples  and  endowed  them  liberally1  (94,110).  Realising  that 
the  body  and  its  pleasures  are  ephemeral,  he  perform  ad  t/<#a, 
dhyana  and  samadhi  and  practised  virtue  constantly  and 
thoroughly  (65).  Ha  was  the  foremost  among  thos^  who 
regarded  sacrifices  as  their  principal  treasures  (23).  He  made 
pious  works  such  as  digging  tanks,  building  roads,  making 
religious  endowments  (110)  and  gave  gifts  day  and  night  (62), 
particularly  to  munis,  asC3tics  and  learned  Brahmauas  (24). 

The  king  was  not  only  of  a  religious  temperam3nt  but 
was  also,  in  a  manner,  the  defender  of  faith  and  protector  of 
religion.  It  was  his  duty  to  maintain  intact  the  castes  and 
A  dramas  in  society,  and  we  also  hear  of  his  zeal  in  protecting 
Dharma  (No.  23).  In  this  respect  he  followed  the  traditional 
role  of  kings  in  India. 

We  also  get  some  account  of    the   royal   life    in    Champa 

from  the   Chinese   accounts   and     epigraphic   evidences.     The 

following  description  of  King  Harivarman  by    his   ambassador 

•to  the  Imperial  Court  (1076  A.  D.)  is  recorded   in   a   Chinese 

Text. 

"  The  King  is  36  years  of  age.  He  is  dressed  in  rich 
embroidered  silks,1  and  a  long  tunic  hjld  by  seven  chains  of 
gold.  He  wears  a  golden  crown3  adorned  by  seven  kinds  of 
precious  gems,  and  puts  on  sandals  of  copper.  When  he  goes 

1.  For  a  detailed  account,  see  later. 

2.  Sometimes  the  silk  was  of  black  or  green  colour  with  flowers 
in  gold  embroidered  upon  it. 

3.  The  crown  was  of  elegant  design  and  very  richly  decorated. 
We  can  have  a  fair  idea   of  it   from  actual  specimens  includ- 
ed among   the   "royal   treasures  of  Champa"    (B.  E.  F.  Vol, 
V.  P.  40  ft). 


ANCIENT  HISTORY  OF  CHAMPA  161 

out  he  is  attended  by  fifty  men  and  ten  women,  who  carry 
betel  and  nuts  on  golden  plates  and  play  on  musical  instru- 
ments". 

The  Po  Nagar  Ins.  (30)  says  with  reference  to  king 
Vikrantavarman,  that  a  big  white  umbrella  was  raised  over 
his  head  and  his  "  body  was  decorated  with  diadem,  waistband, 
necklace,  and  earrings  made  of  gold,  ruby  and  other  jewels." 
The  Glai  Lomov  Ins.  (No*  24)  says  of  Indravarmaa  that  his 
hands  and  breast  were  made  white  by  the  application  of  an 
abundance  of  perfumed  sandal  and  musk. 

We  possess  other  incidental  allusions  to  the  royal  dress 
and  habits.  The  undergarment  of  the  king  was  made  of 
very  fine  white  cotton,  probably  muslin,  bordered  by  lace  or 
f  unit  shed  with  golden  fringe.  He  put  on  this  dress  alone, 
even  in  court,  exc3pt  on  ceremonial  occasions,  when  he  wore 
the  silk  tunic  as  noted  before  and  put  on,  round  his  waist,  a 
rich  belt  of  gold  decorated  with  pearls  and  jewels.  Even  his 
shoes  were  d'^corated  with  precious  stones.1 

Attired  in  his  gorgeous  robe  the  king  entered  the  Hall 
of  Audience  where  he  held  his  court.  The  immediate 
entourage  of  the  king  consisted,  among  others,  of  nobles, 
eminent  Brahmat.ias,  Purohita,  Pandits,  astrologers  and 
masters  of  ceremonies. 

Strangely  enough,  tha  so  as,  brothers,  and  niore  important 
officials  of  the  king  had  no  immediate  access  to  his  person, 
This  was  apparently  due  to  f-ar  of  b^ing  assassinated  by 
them.  The  daily  life  of  the  king  was  regulated  by  a  fixed 
routine.  Every  day  at  midday  he  gave  audienca  to  his 
people  in  an  open  Durbar.  The  king  sat  cross-legged  on  a 
high  throne.  Those  who  were  presented  to  him  saluted  him 
in  Indian  fashion,  bowing  down  their  h3ads  very  low,  while 


1,  T'oung  Pao,  1910,  pp.  L93— 04, 


162  ADMINISTRATIVE  SYSTEM 

importance.  A  large  regular  army  was  maintained  by  the 
state.  At  the  time  of  Fan  Wen  the  army  was  nearly  forty 
to  fifty  thousand  strong.  It  must  have  been  considerably 
increased  in  later  times.  At  the  time  of  Che  Bong  Nga,  the 
royal  guard  alone  numbered  5000.  The  armament  of  the 
soldiers  consisted  of  a  shield,  javelin,  halbsrd,  bow  and  cross- 
bow The  arrows  were  not  feathered  but  their  tips  were  poi- 
soned. The  soldiers  marched  with  their  standards  at  the 
sound  of  drums  and  conchshells.  They  were  arranged  into 
groups  of  five  who  were  responsible  for  one  another.  If  any 
one  of  them  fled,  the  other  four  were  liable  to  death. 

According  tc  Maspero  the  Cham  army  consisted  merely 
of  infantry  and  elephants  till  1171  A  D.  when  they  learnt 
the  use  of  cavalry  from  the  Chinese.  This  is  not,  however, 
quite  correct.  What  the  Chams  learnt  from  the  Chinese  in 
1171  was  the  art  of  throwing  arrows  from  the  back  of  horses, 
a  somewhat  difficult  operation  inasmuch  as  both  hands  of  the 
rider  had  to  be  kept  free.  But  cavalry  was  a  part  of  their  army 
long  before  that.  This  is  proved  by  the  following  vivid  des- 
cription of  a  battle-field  contained  in  an  inscription  dated 
909  A.  D.  "Which  (the  battle-field)  is  grey  with  the  dust  raised 
by  the  swift-moving  sharp  hoofs  of  horses  galloping  high; 
whose  surface  has  been  dyed  red  with  drops  of  blood,  like 
A£oka  flowers,  shed  by  means  of  various  weapons;  and  in  the 
four  regions  of  which  the  sounds  of  war-drums  were  drowned 
by  the  rp^rr  pf  giguntiq  beautiful  elephants"  ( Ins.  No.  39, 
v.  17). 

The  elephants  formed  an  important  part  of  the  army  and 
w<*  have  already  seen  how  the  Chinese  army  was  perplexed 
by  this  new  element  in  warfare  which  was  no  doubt  intro- 
duced by  the  Indian  colonists.  The  number  of  war  elephants 
maintained  in  Champa  was  nearly  one  thousand.  Odoric  de 


ANCIENT  HISTORY  OF  CHAMPA  153 

Pordenone  says  that  at  the  time  of  his  visit  to  Champa  (c. 
1323  AD.)  the  king  had  14,000  tame  elephant^1 

The  navy  consisted  of  large  turret-ships  as  well  as  light 
junka  The  total  number  of  vessels  was  fairly  large  and  we 
have  several  referencss  to  squadrons  of  more  than  100  ves- 
sels supporting  the  movement  of  an  army  on  land. 

The  king  often  entrusted  his  brothers  or  other  membars 
of  the  royal  family  with  the  chief  command  of  the  army. 
Th3  generals  had  tli3  title  of  Mahaaonapati  and  S^napati,  and 
th3ra  ware  83veral  grades  of  officers  und3r  ttnm.  Tiny  all 
took  an  oath  to  tha  king  to  fight  for  him  till  th3ir  death. 
Th3ir  pay  consisted  of  subsidies  in  kind,  and  th^y  w?r3  exempt 
from  taxation.  Tli3  ordinary  soldiers  received  two  bushels 

of  rlc^  par  month  and  thrae  to  five  drjssas  for  winter  and 
summer. 

The  Chims  had  a  fair  knowledge  of  tli3  art  of  fortifica- 
tion. They  protsctod  their  towns  by  brick  walls  flankad  by 
watchtowers  made  of  stone.  These  citadels  and  a  stronghold 
named  Riu-sou  specially  fortified  for  the  purpose  served  as 
tha  depot  for  their  war  materials.  A  detailed  account  oJ  the 
fortification  of  Kiu-sou  has  baen  given  above  (p-26).  Lastly 
th3  Chams  constructed  entrenched  camps  by  means  of 
palisades  and  turrets.  Th,3y  painted  the  outer  gates  of  their 
citadels  with  the  ashos  of  an  animal.  They  believed  that  thess 
were  theroby  made  impregnable. 

While  the  Chams  assiduously  cultivated  the  arts  of  war, 
th^y  did  not  neglect  tin  arts  of  peac3.  Th3  kings  maintained 
diplomatic  relations  with  neighbouring  countries.  Constant 
embassies  to  the  courts  of  China  and  Annam  have  already 
been  referred  to  in  the  preceding  pages.  The  Nhan-Bieu 
Inscription  (No.43)  records  the  career  of  a  nobleman  named 
Rajadvarah  who  was  twice  despatched  by  the  king  to 
Yavadvipa  on  a  diplomatic  mission.  Tha  Bang-An  Ins. 
(No  42)  refers  to  a  multitude  of  royal  ambassadors  coming  to 

1.  Marco  PoloTEdited  by  Yule—  Vol.  11  p.  352i 


154  ADMINISTRATIVE  SYSTEM 

Champa  from  different  countries  The  Hoa  Que  Ins.  (No  39) 
relates,  among  oth?r  qualifications  of  tha  minister  5jna 
Jayendrapati,  that  "  by  hard  exertion  Ii3  was  able  to  under- 
stand thoroughly  tin  m°aning  of  m3ssag38  83nt  by  kings  from 
different  countries."  All  th^s3  references,  taken  together, 
leave  no  doubt  that  tli3  king  lorn  of  Champa  maintain3d 
extensive  diplomatic  relations  with  h3r  n 31  ghbour ing  countries. 
The  art  of  diplomacy,  as  practis3d  in  India,  was  fairly 
understood.  Tli3  neighbouring  stat3S  wer3  classified  as 
friends,  enemies  or  noutrals,  and  the  relation  with  th>s3 
powers  was  guided  by  the  four  expedients  of  sdma  (concilia- 
tion), ddna  (gifts),  bheda  (discord)  and  dandu  (chastis3tn3nt) 
(Nos.  9  and  62).  Sometimes  ditnda  is  replac3d  by  i^papradlna 
(brib?ry)  (No.  65).  What  is  rnora  important  still  is  the 
referenc3  to  t:  sjdynnya  ''  which  is  undoubtedly  identical 
with  tho  "  80,'1/junya"  of  Kautilya,  meaning  th3  sixfold 
measuras  of  royal  policy.1  Karnandakiya  Nitisara,  a  traatis) 
on  politics  basad  upon  Kautiliya  Artha  astra,  d3als  ext3nslvj]y 
with  th3  four  cxp3dients  and  th?  sixfold  moasuras  of  royal 

policy.     It  is  possibh  that     political     science    was   studied   in 
Champa   from    books  of  this   kin  I.2     It  is  to    bj  rainiinb^rad, 

however,    that    Manusi  uhita,    which   we     know  from   othar 
sources  to  hava  b,>on  us  3d    in    Champa,    also   djals    with    both 

th°S3  topics,  viz.   tho  four  expedients  and  tti3  s'xfold  m?asurss 
of  royal  policy,  but  its  discussion  on  th 333  subj  ?cts    is   neither 

full  nor  accurate,  th?  author    having   evidently    borrovv3d    his 
materials  from  books  on   political   scianca    which   he    did   not 

charly  understand.     But  howso3ver  that   may  be,  there   is   no 
doubt  that  th3   statesui3n  in  Champa  ware  thoroughly   imbued 

with  the  id?as  of   Indian  Political  ScienC3  and   ib    formed  the 
basis  of  polity  in  that  kingdom. 

1.  Kantiliya-Arthasastra  Bk.  VII   ch  I 

2.  Dr.  R.  Mitra  pointed  out  in  the  Introduction  to  his    edition 
of  Kam*ndakiya  Nitisara  that  the    hook    waa  imported    into 
Hali    island     by     Ha     Hindu    inhabitants   as  eaily   as   the 
fourth  century  A.D. 


Chapter  XIV. 
The  King. 

The  king  of  Champa  was  not  only  the  hsad  but  also  the 
centre  of  administration,  and  it  is  therefore  necessary  to 
discuss  his  position  and  status  at  some  length.  Fortunately, 
our  materials  for  the  study  of  this  subject  are  fuller  and  moi'e 
reliable  than  those  for  the  administrative  systam. 

In  theory  the  king  was  regarded  as  of  divine  origin,  tha 
colonists  following  in  this  respect  the  view  of  the  orthodox 
Brahmanical  schools  of  India.  Indeed  the  whola  concaption 
of  the  status  and  position  of  the  king  83eras  to  ba  dominated 
by  the  Brahmanical  views  such  as  those  propounded  in  Alanu- 
sanihita. 

Reference  to  the  divine  nature  of  kings  is  found  in  Po 
Nagar  Tns.  (No.29A.,  v.2).  In  Dong  Duong  Ins.  (No.31A, 
v.8)  kings  are  referrad  to  as  "  the  gods  dwelling  upon  earth". 
Lastly  ha  is  said  to  ha  ye  the  vigmha  or  body  of  Chandra, 
Indra,  Agni,  Yama  and  Kuvcra  (No.23,  v.3).  Now  no  body 
can  possibly  ignore  the  striking  ressmblanca  between  these 
views  acid  thosa  propounded  at  the  beginning  of  Chapter  VII 
In  Manusamhita.  W j  r3ad  thara  that  the  king  "  is  a  great 
deity  in  human  form  "  (v.8)  and  that  the  Lord  created  him 
"  taking  for  that  purpose  etornal  particles  of  Indra,  of  the 
Wind,  of  Yama,  of  the  Sun,  of  Fir?,  of  Varuna,  of  tha  Moon, 
and  of  tha  Lord  of  Wealth  (Kubara)  ".* 

To  what  extent  this  thaory  of  divine  origin  modified 
tha  status  of  king  hi  practica  it  is  not  possible  to  say.  In 
ona  respect,  however,  it  was  carried  to  its  logical  conclusion, 
in  a  maanar  which  would  have  baen  regarded  as  horribly 
scandalous  in  India.  In  Po  Nagar  Ins.  (No.30)  we  read  that 
king's  feet  were  worshipped,  even  by  Brahmauas  and 

1*  Laws  of  Maun'    Trans!,  by   Buhler,    pp    210-217. 


156  THE  KING 

priests.  This  would  ba  quite  in  keeping  with  the  divine 
origin  of  kings,  but  in  India  the  Brahmanas  were  careful 
enough  to  safeguard  their  own  position,  and  thus  the  first  and 
foremost  duty  of  the  "  divine  kings"  was  to  worship  the 
Brahmanas.1  Tho  kings  in  Champa  were  not  apparently 
dominated  by  the  influsnc3  of  the  iSrahmanas,  at  least  to  the 
Bame  extent  as  in  India. 

But  although  theoretically  th3  king  appears  to  b3  vested 
with  absolute  authorit}^,  there  might  have  bsen  limitations 
to  his  power  in  actual  practice.  Unfortunately  our  knowledge 
in  this  matter  is  very  vague.  The  Vo-Chanh  inscription 
(No.  1)  refers  to  an  "assembly",  but  we  do  not  know  any 
thing  about  its  power  and  functions. 

Maspero  supposes  that  the  crown-prince  could  not  asc3nd 
the  throne  without  tti3  approval  of  tin  nobility.  Ha  admits 
that  this  rub  was  violated  wh3n  th3  king  was  powerful 
enough,  but  holds  that  it  was  the  normal  rule.  Unfortunately 
the  evidenc3  in  support  of  his  view  is  slend3r  in  th3  extreme. 
The  modern  practice  of  Cambodge  to  which  ha  refers  can 
hardly  ba  taken  as  a  sura  guide  for  practic3  in  ancient 
Champa.  Tho  passages  of  Dong  Duong  Ins.2  on  which  he 
relies,  as  translated  by  ra3,  do  not  support  tli3  contention  in 
any  way.  On  th3  oth^r  hand  such  boasting  expression  as  is 
used  by  Indravannan  viz.  that  h3  "gained  th3  king-loin  by 
tha  special  merit  of  his  austerities,  and  by  virtu3  of  his  pure 
intelligenc3,  and  not  from  his  grand- father  or  fath?r"  ssems 
to  indicate  that  hereditary  succession  was  ths  normal  rule.  It 
is  quite  true  that  in  troubbsome  times,  or  probably  for 
some  special  reasons  such  as  th3  absenc3  of  a  b^al  or  suitabh 
heir,  the  king  was  sometimes  elected  by  the  people.  Thus 
when  Jaya  Rudravarman  died  at  Panduranga  in  1 147  A.  D. 

1.  cf.     Mamisamhita,  Ch.  VII,    vv,  37  ff 

2.  No.  31    B  vv.  VI,  IX  and  XI 


ANCIENT  HISTORY  OF  CHAMPA  157 

the  paopb  of  that  town  invited  his  son  Harivarma  to 
be  tha  king  of  Champa  (Ins.  No.  75).  According  to  Myson 
Ins.  =  (No.  12)  the  kingdom  was  bestowed  on  Prakasadharma 
by  holy  men.  When  Harivarman  abdicated,  the  people  offered 
th?  authority  to  his  son  (No.  62). 

In  connection  with  ths  hereditary  succession  it  is 
n?c?ssary  to  note  th.3  importance  of  the  females.  Kings  are 
sucooded  not  only  by  their  sister's  son,  but  also  by  their 
sister's  husband  and  even  wife's  sister's  son.1  This  has  been 
attributed  to  the  system  of  matriarchy  supposed  to  be  prevalent 
iu.thoso  parts  of  the  country. 

After  his  acc?asion  to  tha  throne  th^  new  king  performed 
his  coronation  C3remony  with  groat  pomp  and  splendour. 
Sometimes  a  long  interval  elaps3d  between  the  accassion  of 
a  king  and  his  coronation.  Thus  Harivarman  ascended  the 
throne  in  1147  A.  D.,  but  was  "  consecrated  to  the  throne 
with  due  ceremonials"  only  in  1149  A.  D.  King  Vlra 
Bhadravarmadeva  was  consacratad  32  years  after  his  acces- 
sion. 

There  seems  also  to  have  been  a  fairly  general  practice 
among  kings  of  Champa  to  take  a  new  name  called 
Abhiselcandma  (No.  7)  at  the  time  of  the  coronation.  Thus 
Pra'astadharma,  son  of  Rudravarman,  took  the  name  6ri 
Sambhuvarman  at  the  time  of  his  coronation  (No.  7).  Several 
other  instances  of  this  kind  are  shown  in  a  tabular  form 
below. 

Ordinary  Name.  Coronation  Name. 

1.  Prakagadharma.  £rl  Vikrantavarman  (No.  12) 

2.  Pu  lyau  Sri  Rajadvara.    Sri  Jaya  Indravarmadeva  (No.  62) 

3.  Prince  Nauk  Glaun 

1.  Of.    the  genealogy   of  kings  leferred  to  in   Ch.    V    and   *l«o 
tho  casts  of   Jaya  Simhavarnmdova  (Nc.  36). 


158  THE  KINO 

Vijaya  or  Vira  Bhadra  —  £rl  Brsu  Indravarman. 

vttrma-deva 

Whether  the  assumption  of  new  names  at  the  time  of 
coronation  was  a  universal  practice  we  cannot  say,  but  there  is 
no  doubt  that  it  was  a  fairly  common  practice. 

After  hie  accession  to  the  throne  the  new  king  was 
confronted  with  a  heavy  list  of  duties.  Numerous  references 
to  personal  qualities  of  the  king  enable  us  to  form  a  general 
idea  of  what  the  kings  were  expected  to  be,  if  not  what  thoy 
actually  were.  A  general  picture  of  these  ideal  qualities  of  a 
king  would  throw  light  not  only  on  the  ideal  of  kingship  in 
those  days,  but  also,  to  a  certain  extent,  on  the  ideals  of  human 
life  at  Champa.  An  analysis  of  these  ideal  qualities  as  cullod 
from  different  inscriptions1  is  given  below. 

I.  Physical  charm. 

The  king  "  had  all  the  marks  of  a  Maharaja,  according  to 
the  canon  of  Rajacakravartin  "  (No.  65).  He  had  the  32  signs 
(33  according  to  No  94)  as  well  as  grace  and  beauty,  youth 
and  ability  (Nos.  62,  65.).  His  beauty  was  like  that  of  Cupid 
arid  yet  his  appaarancs  was  t3rrible  like  that  of  Garuda 
(No.  24). 

II.  Strength  and  Valour. 

The  king  was  skilbd  in  all  the  weapons  and  was  heroic 
and  energetic  (62,  65.).  He  was  possessed  of  innate  courage 
and  of  great  strength.  He  took  part  in  numerous  battles  and 
cut  off  the  heads  of  kings,  generals  and  other  men  of  the 
hostile  party  (62,65,72,81). 

III.  Administrative  capacity. 

The  king  knew  and  practised  the  four  expedieats  viz. 
aflma,  dana,  bheda  and  danda  (or  upapradana)  V62,65.X  He 


i.  Tte  figures  within  brackets   in    the   succeeding  paragraphs 
refer  to  the  number  of  inscriptions. 


ANCIENT  HISTORY  OF  CHAMPA  159 

ma'ntained  the  eighteen  titles  of  law  laid  down  by  Manu,  and 
ths  uniformity  of  proc3dura  (Nos.  62,05).  H^  knew  t'h.3  true 
import  of  ths  sixfold  measures  of  royal  policy.  H3  was  strictly 
impartial  in  discharging  his  duties  (65),  and  n3ver  transgres- 
sed th3  et3rnal  rubs  of  conduct  (12).  H^  dutifully  prot^ct3d  his 
subjects  (No.  12)  and  d?stroyjd  all  ths  thieves  (24).  Ha  was 
constantly  d3vot3d  to  his  duty  and  faithful  to  law  lika 
Dharmaraja  (24).  Ernbracsd  by  th3  goddess  of  sovoraignty  Ii3 
was  "  without  equal  in  r^spsct  of  royal  glory,  knowledge, 
wisdom,  spbndour,  fani3,  sacrad  learn in«r,  polity,  renown  and 
conduct"  (31). 

IV.  Learning  and    culture 

Th3  king  had  tin  knowbdgs  of  64  KulCi*  (arts)  (62,72).  H3 
was  wis3,  eloquent,  and  profoundly  intelligent.  (65,74).  Ha 
was  V3rs3d  in  all  tli3  diff'rant  branches  of  knowbdg3l  (32,94). 

V.  Moral  qualities. 

The  king  had  th3  knowledg3  of  th'3  jrooJ  and  the  bad 
(62  65)  and  poss3ssed  a  sonse  of  duty,  patience,  forb3aranc3, 
calm  of  h3art,  liberality,  truthfulness  and  compassion  towards 
all  b sings  (65,41).  H3  impartially  pursued  the  thr3e  objects — 
w?alth,  virtue  and  pbasur3 — without  showing  preference  to  any 
(65).  He  controlled  th3  six  passions  viz.  k,jma  (sensual 
passion),  kroiha  (an<pr),  lo')ha  (covetonsaess),  inoha  (infatua- 
tion), mada  (prid^)  and  mataarya  (malice)  (65). 

1.  King  Bhidravarman  was  versed  in  the  four  Vedas  (No.  4). 
King  Indravarm-in  kn^w  the  six  systems  of  Philosophy, 
including  Mimamsa  and  Buddhist  PhilosDphy,  the  gram- 
mar of  Panini  with  Kasika  oouimentarv,  and  the  Akhyana 
and  the  Uttarakalpa  of  the  Saivas  (No.  45).  King  Sri 
Jaya  Indravarmadeva  was  versed  in  Grammar,  Astrology, 
Philosophical  doctrines  like  Mahayana  and  Dharmaautras, 
notably  the  Naradiya  anl  the  Bhargg.iviya  (No.  81). 


160  THE  KING 

VL     Religions  qualities. 

The  king  knew  the  supreme  truth  and  the  absolute 
reality  without  egotism  (65).  He  installed  gods  and 
temples  and  endowed  them  liberally1  (94,110).  "Realising  that 
the  body  and  its  pleasures  are  ephemeral,  he  perform  3d  2/<#a, 
dhydna  and  samddhi  and  practised  virtue  constantly  and 
thoroughly  (65).  Ha  was  the  foremost  among  thos*  who 
regarded  sacrifices  as  their  principal  tr3asuras  (23).  He  made 
pious  works  such  as  digging  tanks,  building  roads,  making 
religious  endownnnts  (110)  and  gave  gifts  day  and  night  (62), 
particularly  to  munis,  ascetics  and  learned  Brahmauas  (24). 

The  king  was  not  only  of  a  religious  t3inp3ram3nt  bat 
was  also,  in  a  manner,  the  defender  of  faith  and  protector  of 
religion.  It  was  his  duty  to  maintain  intact  the  castes  and 
A^ramas  in  society,  and  we  also  hear  of  his  zeal  in  protecting 
Dharma  (No.  23).  In  this  respect  he  followed  the  traditional 
role  of  kings  in  India. 

We  also  get  some  account  of    the   royal   life    in    Champa 

from  the   Chinese   accounts  and     epigraphic   evidenc3S.     Th3 

following  description  of  King  Harivarman  by    his   ambassador 

•to  the  Imperial  Court  (1076  A.  D.)  is  recorded   in  a   Chines3 

Text. 

"  The  King  is  36  years  of  ag3.  He  is  dress3d  in  rich 
embroidered  silks,1  and  a  long  tunic  h^ld  by  seven  chains  of 
gold.  He  wears  a  golden  crown3  adorned  by  seven  kinds  of 
precious  gems,  and  puts  on  sandals  of  copper.  Wh3n  he  goes 

1.  For  a  detailed  account,  see  later. 

2.  Sometimes  the  silk  was  of  black  or  gre«n  colour  with  flowers 
in  gold  embroidered  upon  it. 

3.  The  crown  was  of  elegant  design  and  very  richly  decorated. 
We  can  have  a  fair  idea   of  it   from  actual  specimens  includ- 
ed among   the   "royal   treasures  of  Champa"    (B.  E.  F.  Vol, 
V.  P.  40  ff). 


ANCIENT  BISTORT  OF  CHAMPA  161 

out  he  is  attended  by  fifty  men  and  ten  women,  who  carry 
betel  and  nuts  on  golden  plates  and  play  on  musical  instru- 
ments". 

The  Po  Nfcgar  Ins.  (30)  says  with  reference  to  king 
Vikrantavarman,  that  a  big  white  umbrella  was  raised  over 
his  head  and  his  "  body  was  decorated  with  diadem,  waistband, 
necklace,  and  earrings  made  of  gold,  ruby  and  other  jewela" 
The  Glai  Lomov  Ins.  (No,  24)  says  of  ladravarnmn  that  his 
hands  and  breast  wore  made  white  by  the  application  of  an 
abundance  of  perfumed  sandal  and  inusk. 

We  possess  other  incidental  allusions  to  the  royal  dress 
and  habits.  Tli3  undergarment  of  the  king  was  made  of 
very  fine  white  cotton,  probably  muslin,  bordered  by  lace  or 
furnished  with  golden  fringe.  Ho  put  on  this  dress  alone, 
even  in  court,  exc3pt  on  ceremonial  occasions,  when  he  wore 
the  silk  tunic  as  noted  before  and  put  on,  round  his  waist,  a 
rich  belt  of  gold  decorated  with  pearls  and  jewels.  Even  his 
shoes  wpre  decorated  with  precious  stones.1 

Attirod  in  his  gorgeous  robe  the  king  entered  the  Hall 
of  Audience  where  he  held  his  court.  The  immediate 
entourage  of  the  king  consisted,  among  others,  of  nobles, 
eminent  Bmhmanas,  Purohita,  Pandits,  astrologers  and 
masters  of  ceremonies. 

Strangely  enough,  tha  sons,  brothers,  and  more  important 
officials  of  the  king  had  no  imm?diat3  access  to  his  person. 
This  was  apparently  due  to  f-ar  of  b^ing  assassinated  by 
them.  Tli3  daily  life  of  the  king  was  regulated  by  a  fixed 
routine.  Every  day  at  midday  hs  gave  audienca  to  his 
people  in  an  open  Durbar.  The  king  sat  cross-legged  on  a 
high  throne.  Thosa  who  were  presented  to  him  saluted  him 
ia  Indian  fashion,  bowing  down  tiioir  h3ads  very  low,  while 

1,  T'oung  Pao,  1910,  pp.  193—94. 


1G2  THE  LAND 

placing  the  arms  across  their  breast.     This  was  again  repeated 
when  the  audience  was  finished. 

On  having  tho  Durbar,  the  king  mounted  an  elephant, 
to  the  accompanim?nt  of  the  sounds  of  drums  and  conchshells, 
and  a  cotton  umbrella  was  raisad  over  his  head.  Close  behind 
him  marched  an  official  with  a  plate  uf  betelnut.  Then  fol- 
lowed the  royal  guard  of  more  than  1000  soldiers,  armed  with 
spear,  sword,  shield,  bow  and  arrow.  On  less  formal  occasions 
the  king  went  in  a  chariot,  escorted  by  30  women  carrying 
b2tels  and  a  shield.  Sometimes  tho  king  went  in  a  palanquin 
carried  by  four  men. 

Aft3r  tin  arduous  toils  and  anxieties  of  administrative 
work  th<3  king  sought  for  relaxation  in  his  vary-  big  harem. 
Thars  ware  a  Iarg3  number  of  queens  of  various  ranks,  con- 
cubines, danc'ng  girls  and  a  large  retinue  of  servants.  Ac- 
cording to  Marco  Polo,  "no  woman  in  the  kingdom  of 
Champa  was  allowed  to  marry  until  the  king  had  seen  her. 
If  the  woman  pleased  him  then  he  took  her  to  wife  ;  if  not, 
he  gave  her  a  dowry  to  get  a  husband."  When  Marco  Polo 
visited  Champa,  about  1285  A.  D.,  "  the  king  had,  between 
sons  and  daughters,  326  children,  of  whom  at  least  150  were 
men  fit  to  carry  arms." 

Odoric  de  Pordencne  who  visited  Champa  about  40  years 
later  also  remarks  that  the  king  of  the  country  had  about  200 
children,  for  he  had  many  wives  and  a  large  number  of 
concubines.1 

On  the  death  of  a  king,  the  more  favourite  among"  his 
women,  particularly  the  queens,  burnt  themselves  on  the 
funeral  pyre  according  to  the  "  Sati  rite  "  prevalent  in  India. 
The  rest  remained  faithful  to  their  dead  lord,"  and  passed 
their  lives  in  good  deeds  and  religious  ceremonies;  unless,  as 

1.  Maroo  Polo-Ed.  Yule,  Vol.  If,  pp.  249-250  and  the  footnotes. 


ANCIENT  HISTORY  OF  CHAMPA  1G3 

it  happened  in  some  cases,  they   entered  into  the  harem  of    th<> 
next  king,   either  willingly  or  under  compulsion.1 

It  would  be  unfair  to  conclude,  however,  that  the  kings 
of  Champa  were  as  a  rub  devoted  to  luxury  and  sensual 
pleasures.  Some  of  them  were  of  religious  bent  of  mind.  We 
even  hear  of  some  kings  abdicating  tli3  throne  in  order  to 
spend  the  last  days  of  their  lives  in  religious  practices.  The 
cases  of  Gangamja  and  Harivarrnau  may  be  cited  as  examples. 
In  this  respect,  too,  tho  colonists  followod  some  of  the  beat 
traditions  of  India. 


1.  Fan  Wen    starved    to  death  thoso    Mou.en  cf  Fan  Yi  who  re- 
fused to  obey  him. 


BOOK  II 

THE  CULTURE    CIVILISATION 
OF  CHAMPA 


CHAPTER  I. 
Religious  Evolution  in  Champa 

Religion  has  boen  on3  of  the  most  important  factors  in 
ths  building  up  of  Indian  civilisation.  It  is  no  wonder, 
therefore,  that  the  Indian  colonists  who  founded  a  new  king- 
dom in  Champa  transplanted  to  tlr^ir  land  of  adoption  tho 
religious  idons  with  which  they  wore  imbued  at  home.  Indeed, 
it  is  a  matter  of  common  knowledge  that  no  other  feature  of 
Indian  civilisation  1  .kf  t  such  a  profound  imprbss  upon  thes^ 
colonial  kingdoms,  and  event  now,  whan  tho  political  supremacy 
of  tin  Indians  in  ihoso  far-off  kinds  is  merely  a  dream  of  ths 
past,  th?y  contain  unm:stak&bls  traces  of  tli3  Indian  religion 
and  its  handmaid,  art  and  architecture. 

Several  circumstances  imik^  tin  study  of  Indian  religion, 
as  developed  in  thes?  countries,  ono  of  profound  interest.  In 
the  iirst  place,  although  it  is  a  familiar  story  how  Buddhism 
made  extensive  conquests  in  foreign  lands,  Hinduism  had  never 
b3en  known  to  make  its  influence  felt  outside  the  boundaries 
of  India.  Yet  it  is  precisely  the  conservative  form  of  Brah- 
maiiical  religion  that  became  predominant  in  the  new  colony, 
and  dominated  the  entire  development  of  Hindu  civilisation. 
Secondly,  the  religious  ideas  of  India  were  confronted  there  by 
a  system  of  primitive  beliefs  and  superstitions,  and  we  find 
here  a  repetition,  on  a  smaller  scale,  of  what  took  place  in 
Northern  India,  when  the  Aryans  swept  away  the  whole 
country  and  imposed  their  own  religion  upon  the  primitive 
people. 

Thirdly,  the  study  of  Indian  religion  in  ancient  Champa 
not  only  affords  an  interesting  insight  into  the  vigour  and 
vitality  of  the  Brahmanical  religion,  but  also  shows  the  com- 
pleteness with  which  tli3  foreigners  had  absorbed  the  Hindu 
civilisation.  Nothing  demonstrates  more  strikingly  the  absolute 


168          RELIGIOUS  EVOLUTION  IN  CHAMPA 

hold  which  the  Indian  civilisation  had  over  the  native  mind. 

It  i«  hot  only  a  story  of  a  great  triumph,  but  of  a  triumph 
against  enormous  odds.  It  has  been  already  related  in  the  pre- 
vious pages  that  the  political  power  of  the  Indian  colonists  in 
Champa  was  never  very  sscura.  Threatened  by  the  Chinese, 
the  Annamites  and  the  Cambodians  they  had  always  to  lead 
an  insecure  life.  Repeated  incursions  of  thesa  powers  almost 
destroyed  the  solidarity  of  thoir  political  fabric.  Yet,  amid 
all  these  vicissitudes  of  political  fortune,  Hinduism  never 
ceased  to  make  headway  and  inspire  its  million  devotees  to 
place  their  wealth  and  energy  at  its  service.  The  triumph  was 
all  the  greater  because  Hinduism  had  to  reckon  in  this  distant 
land  with  the  all-powerful  civilisation  of  China.  As  a  matter 
of  fact  China  was  first  in  the  fbkl,  and  was  already  master 
of  the  greater  part  of  the  country  when  the  Indian  colonists 
made  their  influ3nce  felt.  Further,  throughout  the  cours3  of 
history  th3  Chin333  empire  wh'.ch  cached  th3  borders  of  the 
new  Indian  colony  exercised  political  influence  of  both  direct 
and  indirect  character.  The  Hindu  kings  of  Champa  had  oft3n 
to  acknowledge  the  nominal  suzerainty  of  the  Chinese  emperor 
and  send  him  regular  tributes  and  pres3nts  ;  now  and  then  the 
Chinese  army  even  occupied  and  cbvastated  the  whole  country. 
Yet,  inspite  of  all  these  natural  advantages,  the  Chinese  civilisa- 
tion had  to  give  way  b}fora  the  onward  inarch  of  the  Indian 
in  a  distant  land  practically  cut  off  from  the  mainland  of  India, 

The  superiority  of  the  Indian  civilisation  was  ouc3  more 
demonstrated,  and  it  was  apparsnt  that  Brahmauical  religion 
was  not  probably  much  behind  Buddhism  in  respect  of  mis- 
sionary zeal  and  proselytising  activity. 

The  Brahmanical  religion  that  flourished  in  Champa  WAS 
not  the  Vedic  religion  of  old  but  the  neo-Brahmrtnical  raligion 
that  was  evolved  in  India  almost  at  the  same  time  As  Buddhism 
and  Jainism.  The  essential  characteristic  of  this  new  religion 


ANCIENT  HISTORY  OF  CHAMPA  169 

was  its  sectarian  character,  the  chief  God  being  recognised  as 
either  Brahm&,  Visnu  or  $iva.  The  belief  in  a  multiplicity  o! 
gods  which  prevailed  in  Vedic  times  was  replaced  by  absolute 
faith  and  devotion  to  one  supreme  God.  Gradually  the  new 
faith  inspired  a  new  literature,  the  Pur&toas,  and  usherad  in 
elaborate  rituals  and  ceremonies.  We  find  an  echo  of  the  pomp 
and  grandeur  of  Buddhism  in  the  magnificent  temples  erected 
to  Visnu,  Siva  and  the  hosts  of  gods  associated  with  them. 
These  gods  formed  the  centre  of  new  philosophical  specula- 
tions and  hosts  of  myths  and  legends,  and  on  them  was  lavished 
the  wealth  and  luxury  of  an  opulent  people. 

In  course  of  time  the  sectarian  BrahmanicaJ  religioa 
triumphed  over  Buddhism  which  had  hitherto  played  a  dprni- 
nant  part  in  India.  But  although  worsted  in  the  struggle 
Buddhism  maintained  its  existencd  for  C3uturie;s  tp  cojne. 
Thus  the  religious  history  of  India  during  the  first  thousand 
years  of  the  Christian  era  presented  a  new  spectacle,  the 
gradual  rise  of  the  new  sscts  and  the  corresponding  decline  of 
the  once  triumphant  Buddhist  religion. 

All  these  characteristic  features  can  be  traced  in  minute 
detail  in  the  religious  history  of  Champa.  Fortunately, 
materials  for  the  study  of  this  history  are  abundantly  supplied 
by  the  large  number  of  inscriptions  aad  images  of  deities  that 
are  still  to  be  found  in  that  far-off  land. 

Of  the  two  Brahmauical  sects  that  flourished  in  Champa, 
Saivism  was  by  far  the  more  influential  and  exercised  a  pro- 
found influenea  on  the  whole  course  of  religious  development. 
The  hold  of  the  Visuuites  and  tin  Buddhists  was  poor  m  com- 
parison. But  there  is  no  trace  of  any  reUgious  sjtroggle.  Q,n 
the  other  hand  we  have  abundant  traces  of  mutual  good  will 
and  attempts  at  reconciliation  between  the  different  secta 


CHAPTER  IF. 
The  conception  of  Siva. 

Of  the  three  membsrs  of  the  Hindu  Trinity  £iva  occupied 
an  unquestioned  position  of  supremacy  in  the  Hindu  colony  of 
Champa.  The  causes  as  well  as  the  process  of  gradual  eleva- 
tion of  one  of  the  gods  above  his  rivals  are  but  imperfectly 
known  to  us,  but  there  can  ba  no  doubt  about  the  fact.  Of  the 
130  inscriptions  discovered  in  Champa  and  published  in  this 
volume,  about  21  do  not  refer  to  any  religious  sect  in  particular. 
Of  the  rest,  92  refer  to  £iva  and  the  gods  associated  with  him, 
3  to  Visnu,  5  to  Brahma  under  the  name  Svayamutpanna  and 
7  to  Buddha,  while  two  refer  to  both  ^iva  and  Visnu.1  This 
analysis  of  the  known  inscriptions  is  an  eloquent  testimony  to 
the  predominance  of  the  god  £iva.  The  same  conclusion  is 
forced  upon  us  when  we  rem3mb3r  that  the  two  principal  groups 
of  temples  in  ancient  Champa,  Viz.  thos3  of  Myson,  and  Po- 
Nagar  are  dedicated  to  iSivaite  gods.  Further,  the  preeminence 
of  £iva  is  clearly  indicated  by  th3  fact  that  the  god  was  regard- 
ed as  ths  tutelary  deity  of  both  the  city  and  the  kingdom  of 
Champa.  Thus  according  to  the  Ins.  No.  41,  the  city  was 
created  by  the  rays  issuing  from  the  pair  of  feet  of  £rI6anabha- 
dresa',  while  in  the  Ins.  No.  94,  the  same  god  is  referred  to 
as  'the  origin  of  the  kingdom  of  Champa.  These  brief  allu- 
sions are  fully  explained  in  tho  Ins.  No.  31  which  describ3S 
how  Uroja,  sent  to  the  earth  by  &va,  established  the  kingdom 
of  Champa,  having  at  first  placed  a  iinya  of  that  God  as  the 
protector  of  the  city.  In  the  Ins.  No.  42  we  are  told  that  th3 
god  $ri  IganeSvara  'lives  here  triumphantly  together  with  his 

1.  In  this  calculation,  account  has  been  taken  only  of  the  princi- 
pal God  mentioned  in  the  inscriptions.  In  several  cases,  al- 
though Siva  is  the  piinsipal  God,  Vignu  and  other  gods  have 
been  mentioned  as  subsidiary  gods. 


ANCIENT  HISTORY  OF  CHAMPA 

multitude  of  servants  for  the  Stfke  of  the  proSperiiy  of  Chatnpa'. 
The  god  Siva  vfras  knowri  by  various  names.    These  taay 
be  roughly  classified  as  follows  : — 

(a)  Names  denoting  his  position  of  supremacy  over  other 

gods1  :— 
Mahe£vara(4) 
Mahadeva  (6) 
MahadeveSvara  (29) 
Amare^a  (10) 
AdhlSa  (31) 
Devadeva  (34) 
Isvaradevata  (59) 
Isvaradevadideva  (32); 
Vrddhe,;vara  (35) 
Parame.Svara  (36) 

(b)  Names  denoting  general  greatness,  mastery  etc  :— 

Itona  (20)  Itenadeva  (21)  ligane'lvaw  (1^)  K&tfa- 
natha  (16)  Pane.1raranatha  (17). 

(c)  Names  denoting  the  beneficent  nature  of  the  god  : — 

£ambhu  (22)  Ankara  (28)  ^ankare^a  (38)  Bhagyakft- 
nteavara  (33)  Dharme^vara  (39). 

(d)  Names  denoting  the  destructive  or   fierce  character  of 

the  god: — 

garva  (79)  Bhlma  (17)  Ugra  (24)  Rudra  (24)  Eudra- 
madhyeSvara  (35)  Eudrakotisvara  (39)  Maharudra- 
deva  (39). 

(e)  Names  arising  out  of  mythological  attributes  or  char- 

acteristics : — 

1.  Figures  within  brackets  after  each  name  indicate  the  serial 
number  of  the  Inscription  where  it  occurs.  Although  one 
reference  only  is  giverti  to  'eiich,  sometenieiS  a  Wm't**  ocdursr  in 
severar  inscriptions; 


172  THE  CONCEPTION  OF  SIVA 

gull  (7;,  Bhava  (17),  Pa^upati  (17),  Varaegvara  (19),  Vama- 
bhute$vara(20),  Yogi'vara  (59>,  Guheg  vara  (74),  JayaguheSvara 
(35),  VijayasuiiheSvara  (61),  Bhumivijaya  (107),  IndralokeSvara 
(65),  Suvarnaksa  (18),  Sanflhaka  (26). 
(f)  Names  connected  with  linga. 

Devalinge^vara  ("43) 

Mahalingadeva  (32) 

5ivalinge>vara  (35) 

^ivalingadeva  (35) 

MahaSivalingesvara  (39) 

Dharmaling3svara  (41) 

The  various  names  attributed  to  Siva  would  convey  a 
fair  idea  of  tho  conc3ption  of  the  god  in  the  mind  of  his  devo- 
tees at  Champa.  Fortunately  wj  are  not  dependent  upon 
such  a  slender  nnans  alone  for  our  knowbdga  in  this  resp3ct. 
The  inscriptions  contain  hymns  and  praises  addressed  to  Siva, 
as  well  as  a  large  number  of  incid  dntal  allusions,  and  these 
enable  us  to  enter  more  fully  into  this  subject. 

&va  is  expressly  referred  to  as  'the  chief  of  the  Trinity' 
and  the  'supreme  god  of  gods'  in  quite  a  large  number  of  in- 
scriptions. Th'ia  Siva  is  said  to  have  'obtained  ths  position  of 
the  head  of  the  gods  by  m?ans  of  his  extraordinary  power  and 
fame'  (No.  31  A.  v.  15).  He  is  the  preceptor  of  gods  (No.  39, 
v.  13),  He  is  the  suprann  daity  extolled  and  revered  by  all  the 
gods  beginning  with  Brahma  or  In  Ira  (No.  16,  v.  1;  No.  21,  v.  1; 
No.  32,  v.  1;  No.  46,  v.  1).  The  gods  as  a  class,  derive  their  strength 
fromgiva(No.3l,v.l3).BrahmaandVi8nu  bow  down  to  Him, 
saying  'Thou  great  god,  of  gods;  pleas?  grant  a  boon  to  us'  (No. 
39,  v.  10).  Lastly,  the  brilliant  picture  of  the  assembly  of 
gods,  drawn  in  No.  42,  ssts  the  final  83al  of  supremacy  to  th3 
god  Siva.  'With  Indra  in  front,  Brahma  to  tli3  right,  tho  Moon 
and  the  Sun  at  the  back,  and  the  god  Narayaua  to  th3  left, 


ANCIENT  HISTORY  OF  CHAMPA  173 

sits  in  the  middle,  glowing  with  splendid  rays,  while 
those  and  other  gods  bow  down  before  him  and  sing  a  chorus  of 
praise  and  thanksgiving  beginning  with*  om'  and  ending  with 
'Svadha-evaha'.1 

Quite  in  keeping  with  this  position  of  unique  supremacy 
among  the  gods,  Siva  is  endowed  with  a  numb3r  of  the  highest 
divine  attributes.  Ho  controls  the  creation,  maintenance  and 
dissolution  of  this  world,  while  he  himself  has  neither  begin- 
uing  nor  end/  He  is  not  only  the  creator  but  also  tli3  precep- 
tor of  the  three  worlds,  bhukt  bhuvah  and  svah ;  he  is  the 
knower  of  all  things  and  the  fixed  cause  of  the  universe  (No.  7). 
He  is  'the  primaeval  being'  (No.  32,  v.  1),  calm,  pure  supreme 
and  sublime  (No.  16,  v.  1).  HB  is  possessed  of  anima,  and 
other  divine  faculties  (No.  17)  ;  he  cannot  be  cut  or  pierced 
(No.  16,  v.  10) ;  he  is  without  cause  (No.  17,  v,  6)  and  without 
atoms  (No.  21  v.  1) ;  his  body  is  imperceptible  (No.  95.  v.  1)  ;  ha 
permeates  everything  (No.  73,  v.  I),  penetrates  everywhere 
(No.  46  v.  1),  and  embodies  the  entire  world  in  himself  (No .73, 
v.  1).  There  is  none  in  the  world  who  knows  Siva  in  his  true 
aspects,  for  his  true  nature  is  beyond  the  domain  of  thought 
and  speech  (No.  17,  v.  I).2  He  is  the  aupreme  energy  (No.  23, 
v.l)  and  the  source  of  the  supreme  end  of  life  (No.  17).  His 
image,  identical  with  the  universe,  is  manifested  by  his  forms,- 
earth,  water,  fire,  air,  sky,  sun,  moon  and  sacrificer.  He  is  con- 
stantly devoted  to  the  welfare  of  all  beings  (No.  12,  v.  28).  Ha 
is  the  one  lord  of  the  world  and  grants  supremacy  to  gods  and 
men  (No.  17).  From  him  are  born  all  creatures  and  to  him 
they  ultimately  resort  (No.  23,  V.  1). 

1    For   a   similar   presentation  of   Mahadeva,  cf  Mahabharata 
Anusaaanaparvan  Ch.  XIV. 

2.  Also  cf  the  prose  portion  on  p.  35. 


174  THE  CONCEPTION  OF  &VA 

$iva  has  dual  aspects.  He  is  the  destroyer  (No.  73,  v;  1), 
and  burnt  all  forms  including  gods  (No.  7).  On  the  other  hand, 
he  removes  the  sin  of  the  world  (No.  7)  and  delivers  men  from 
the  ocean  of  existence  by  destroying  the  seeds  of  karma  which 
lead  to  successive  re-births  (No.  12). 

He  is  the  object  of  meditation  of  the  aso3tic$  (No.  32,  v.  1) 
and  even  thoughts  of  him  alone  are  capable  of  yielding  infinite 
bliss  (No.  12,  v.  30). 

But  &va  is  not  conc3ived  in  the  abstract  alons.  Hs 
appears  as  a  concrete  divine  figure  with  familiar  myths  and 
legends  clustering  round  him.  The  old  popular  god  of  Indian 
masses  reappears  in  a  foreign  land  with  his  well-known  featu- 
res. He  has  matted  hair  (No.  24),  three  eyes  (No.  24),  five  (No. 
79)  or  iix  (No.  84)  facas,  and  holds  th3  trident  in  his  hand  (12). 
He  originated  from  the  nether  world  (No.  23)  and  is  a  resident 
of  heaven.  But  sometimes  he  lives  in  the  Himalaya-(No.  24)  or 
Malaya  mountains  (No.  31  B,  v.  2),  and  sometimes  sports  in  the 
Manasa  lake  with  his  Saktis  (No.  95  v.  1).  Besmearing  his 
body  with  ashes  (No.  23)  h3  rid?s  on  a  bull  (No.  17)  and  dancas 
in  cemetery  (No.  12,  v.  28).  He  married  Gauri,  the  daughter  of 
Himalaya,  (No.  17)  but  maintains  the  Ganges  on  his  head  (No. 
23).  He  is  not,  however,  a  frivolous  god.  Ho  is  learnad  ( No.  62 
v.  3)  and  intelligent  (No.  74,  v.  13).  He  practises  austerities 
without  desiring  any  reward  therafrom  (No.  17).  Indeed,  ha 
haa  no  desira  of  his  own  !  (No.  12,  v.  30).,  His  body  is  purified 
by  means  of  miracles,  yoga,  japa,  hunklra,  etc.  (No.  24b)., 
Ha  13  attended  and  worshippad  by  man  and  gods  as  well  as  the 
semi-divine  baings  like  siddhas,  cdranO8,  yaktaa,  etc. 

Some  of  ths  great  achievements  of  Indian  Siva  were 
quite  familiar  in  Champa.  The  famous  epiaode  of  burning  the 
Cupid  to  ashes  is  again  and  again  referred  to.  (Ncfc.  17,  21,  24, 
36,  41,  74).  Being  struck  with  the, arrow  named  &cmn*ot*ana  by 


ANCIENT  HISTORY  OF  CHAMPA  175 

Cupid  (No.  41,  v.  2),  he  reduced  the  latter  to  ashes  by  imans  of 
burning  fire  proceeding  from  his  eyes  (No.  17),  but  later  on 
again  restored  him  to  life  (No.  36,  v.  1).  This  well-known 
allegorical  myth,  depicting  Diva's  absoluta  control  over  sensual 
passions,  is  a  favourite  theme  of  Sanskrit  p03ts,  and  has  baen 
immortalised  by  Kalidasa  in  his  famous  poam  Kumara-Samb- 
hava.  Apparently  this  aspect  of  Siva's  character  made  a  deep 
impression  upon  his  devotees  at  Champa. 

The  second  nnmorable  achievem3nt  of  ^iva,  stress3d  in 
ths  inscriptions  of  Champa,  is  the  destruction  of  tha  demon 
Tripura  (No*.  17,  24,  32  )  an  1  his  three  cities  in  the  sky.  As 
has  already  bsen  noted,  th3  details  of  this  event  agree  cloaely 
with  those  given  in  the  Mahabharata. l 

Ths  third  mythological  incident  about  Siva  is  the  story  of 
Upamanyu  (No.  17).  This  has  baen  narratad  at  great  length  in 
the  Anu^asanaparvan  of  Mahabharata  (Ch.  XIV)  which  agree* 
with  the  inscriptions  of  Champa  in  extolling  Mahadeva  in  the 
most  extravagant  terms  and  placing  him  above  all  other  gods 
including  Brahma  and  Vismi. 

Lirigapuraua,  an  extratnist  ^aiva  book  of  the  sam3  type,  is 
probably  the  source  of  anothsr  story  in  tho  inscription  of 
Champa  (No.  39).  It  is  said  that  on  one  occasion  there  was  a 
contest  for  supremacy  bit  ween  Brahma  and  Visuu  when  a 
luminous  Linja  appeared  before  them.  The  two  combatants 
agraed  to  traca  tti3  sourc3  of  the  Liny*.  Brahma  took  the 
form  of  a  swan  anl  W3nt  upwards,  whih  Visnu  in  th3  form  of  a 
boar  went  downwards.  For  a  thousand  years  they  tried  but 
could  not  reach  th3  end  of  the  Liny  a  one  way  or  the  other. 
Mahadeva  then  appeared  bafore  th3  discomfited  gods  and  recei- 
ved homag3  from  tham,  and  th3y  promised  eternal  devotion  lor 
him.8 

1.  Cf.  [ns.  N<>.  17  V.  4  and  the  footnote. 

2.  For  tho  story  cf.  Lingipuraua  T,  17,  5-52.  Vayupurana,  oh.  66. 


176  THE    CONCEPTION  OF  SIVA 

Thai  Hoa-Qne  Inscription  from  which  we  learn  the  above  story 
oontame  an  elaborate  praise  of  the  Linga  form  which  virtually 
credits  the  Linga  with  the  same  attributes  as  those  given  to 
6iva  himself.  The  Linga  is  primaeval,  having  no  beginning 
or  end,  and  revered  by  gods  and  men.  The  Linga  assumes 
Various  forms  for  the  sake  of  prosperity  of  this  world,  and 
those  who  even  once  bow  down  to  these  Lingo*  realise  their 
desires. 


Chapter  III. 
The  Worship  of  Siva. 

In  Champa,  Siva  was  repres3nt3d  both  as  a  human  figure 
as  well  as  in  Irs  lingo,  form.  The  latter  occurs  more  frequently, 
as  in  India,  than  the  image  of  $iva. 

Th3  ordinary  Zi?i</r4sareplac3don  a  pedestal  (Sndna-dronl) 
which  is  usually  square  and  sometimes  richly  ornamented  with 
human  figures  or  other  decorative  designs.  In  a  few  instances 
th3  pedestal  is  round  and  tli3  Yoni  is  rspressnted  therein.  Very 
often  several  lingas,  sometimes  as  many  as  seven,  are  found 
on  th?  same  pacbs'al. 

Tii3  linjds  ai*3  of  the  usual  cylindrical   shape.     Som3times 
a  tnad  is  sculptured  on   this   linga.     This  is   undoubtedly  the 
Mukhalinga  so  frequently   nnntionad   in   the   inscriptions   pf 
Champa.     M.  Finot  supposes  that  this  h?ad  repres3nts  that  of 
the  king  who  founded  the   liwja   and    identified   himself  with 
Siva,     But  M.  Aymonier  sterns  to   b3  right  in   his  view  that 
th3  h3ad  repres3nts  &va  him93lf.     For,   according  to   th3  Ins. 
No.  39,  after  Brahma  and  Visuu    had  bowed   down  before  the 
/ircga  of  Siva,  th3  lattsr  "showed  th3m  his  fac\  issued  from 
th3   middb   part  of   tin  linga."     But  it  is  quite  probable  th*t 
tli3  fae3  wasd3lib3rately  made   to   resemble   that  of  ticking. 
In  support  of  this  view  we  can  quote  tli3  Ins.     No.  39  in  which 
we  are  told  that  three   brothsra  erected  images  of  6ri  Mahft- 
Rudradeva  and  Bhagavati  out  of  d3votion  to,  and  in  imitation 
of  th3  features  of  tlnir  father  and  moth3r.  In   India   we  meet 
with  similar  Mukhalihgas,  sometimes  with  four  faces. 

As  a  human  figure   Siva  is  represented  in  a  variety  oi 
forms. 

I.  Ordinary  human  figure  with  two  hands. 
Two  mutilat?d  oarly  £iva  figures  of  this  type  found  at 
Tra-kieu  are  given  in  Ars  Asiatica  Vol.  IV.  Pi.  XXII.  The  god 


178  THE  WORSHIP     OF  SIVA 

is  repres3nted  as  a  strongly  built  figure   standing  in  a  defiant 
attitude. 

The  head  is  covered  with  rich  curls  of  matted  hair  magni- 
ficently arranged  in  conical  shape.  A  richly  decorated  diadem 
surrounds  it  at  the  basa,  while  a  brilliant  mukuta  (  crown  ) 
covers  the  upper  part.  Stray  locks  of  hairs  fall  on  the  breast. 

The  ndgas  or  serpents  sarve  as  the  ornaments  of  the  ears 
and  also  take  the  placs  of  the  sacred  thread.  This  last  is 
attached  to  the  lower  of  the  two  necklaces  around  the  neck. 
Belts  of  pearls  etc,  surround  the  waist  and  the  upper  part  of  the 
abdomen.  The  upper  part  of  a  dagger  is  seen  from  above  the 
belt. 

The  figures  being  mutilat3d,  the  position  of  hands  and  feet 
cannot  be  ascertained.  One  arm  shows  trace  of  a  bracelet  made 
of  serpents.  In  the  fac%  the  eyebrows  and  moustachs  are  very 
prominent.  There  are  crosses  and  circles  in  tho  diadem  which 
might  repres3nt  the  sun  and  th3  moon  but  tti3  third  eye  is  not 
represented  on  tli3  foreh3ad. 

Tli3  images  of  &va  found  at  Myson  are  less  decorated 
and  much  simpler  in  design.1  The  god  is  repressntad  as  standing. 
The  upp3r  part  of  thi  body  is  nucb,  whih  two  garments  fixed  by 
a  b^lb  round  th3  waist  cover  th^  lowar  part.  The  lower  garunnt 
reaches  almost  upto  th.3  ankb,  bufc  tin  upper  one  t-tops  at  tlrj 
knee.  There  is  a  rosary  round  tli3  wrist  of  ths  right  hand 
while  the  left  hand  holds  a  vase.  The  hair  is  arranged  in  three 
stages  on  the  head.  Th3  god  has  a  smiling  fac3  with  fins  mous- 
tache, and  the  third  eye  is  repr383nt3d  on  the  forehead. 

Very  often  Siva  is  represented  as  seated,  in  an  attitude  of 
meditation.2  Sometimes  thore  is  a  beautifully  decorated  halo 
bahind  the  h?ad.3 

1.  Farm.  I    C.,  vol.  I    Fig  78,  p.  362  and  Fig.  79,  p.  36J. 

2.  Il>id  vol.  nf  pi^g.  103,  101),  pp.  404—5. 

3.  Ibid  Fig.  71.  p.  290. 


ANCIENT  HISTORY  OF  CHAMPA  179 

In  a  few  instanc3s  even  the  normal  human  figure  ol 
f5iva  has  got  an  uncanny  appearance.  The  &va  found  at 
Yan  Mum1  may  be  cited  as  an  instance.  The  god  is  represen- 
ted as  seated,  with  a  trident  in  one  hand  and  an  elephant's 
goad  in  the  other.  He  has  three  eyes  and  the  sacred  thread 
But  he  is  attired  like  a  king  and  the  expression  of  his  face  is 
almost  ghostly.  Sometimes,  as  at  Drau  Lai,  civa  is  represented 
as  seated  on  Nandin,  very  much  in  the  name  style  as  one  sits  in 
a  chair1. 

2.  Siva  is  sometimes  representad  as  a  human    figure  with 
extra  hands  in  various  attitudes.     The  following  varieties  may 
be  noted. 

(i)  Standing, — six  arms,  the  two  upper  joined  behind  the 
head,  others  holding  a  TriSula,  lotus,  sword  and  a  cup  (?). 

(ii)  Standing  on  Nandin,  in  an  attitude  of  attack;  holding 
a  lanca  in  two  handa; — has  24  or  28  arms;  attributes: — Ankara 
(Elephant-goad),  nagi,  ball,  pitchar,  bag  and  bow. 

(iii)  Dancing  the  Tandava — -sometimes  surrounded  by  N&gls 
playing  on  harp  and  drum. 

(iv)  Seated — holding  a  rosary  in  one  hand  and  trident  in 
another. 

3.  In  decorative   designs,    specially    on    the   Tympanum, 
(§iva  is  represented  as  dvdrapdla  (gate-keeper  of  temples).     In 
these  cases  he  has  mostly  a  terrible  appearance  with   projecting 
eyes  and  long  teeth.     He  is  armed  with  a  club,    and  wears  a 
crown,      ear-drops    of    skulls,     upavita       and    bracelets    of 
serpents. 

Sometimes  the  dvdrapdla  is  represented  as  standing  on  a  bull 


1.  Ibid,  Fig.  77,  p.  309 

2.  Ibid,  Fiff.  105,  p.  401 


180  THE  WORSHIP    OF  SIVA 


brandishing  a  sort  of  wedge-shaped  iron  instrument,  while 
a  small  figure  on  the  head  of  the  animal  and  turned  towards 
the  main  figure  holds  a  sword  in  the  right  and  a  buckler  in  the 
left  hand. 

The  images  of  $iva  at  Champa  aro  too  ntimerouw  to  be  trea- 
ted in  minute  details.  The  following  summary  of  Parmentier 
Would  give  a  fair  idea  of  the  general  position. 

"As  an  idol,  £iva  is  more  frequently  represented  as  a  linga 
which,  on  the  other  hand,  seldom  figures  in  decorative  designs. 
As  to  the  figure  of  &va,  it  is  more  often  represented  as  a 
normal  human  being,  rather  than  of  monstrous  appearance. 
Tho  figure  is  usually  seated,  but,  in  rare  cases,  standing. 
In  the  earlier  period  he  is  represented  with  a  corpulent  body  ;  in 
the  later  period,  as  an  ascetic.  It  is  only  in  the  form  of  dvdra- 
pdla  that  he  takes  a  terrible  appearanc3.  But  this  form  of 
sculpture  gradually  disappeared.  It  is  in  the  decoration  of  tym- 
panum again  in  the  earlier  period,  that  the  god  is  represented 
as  fighting  or  victorious.  It  is  specially  in  these  cases  that  the 
god  has  monstrous  forms.  This  is  only  partly  caused  by  the 
multiplication  of  hands  which  vary  from  four  to  thirty.  It  is 
bnly  in  exceptional  cases  again  that  the  god  is  represented 
with  a  multiplicity  of  heads.  On  the  other  hand  he  has  very 
often  the  third  eye  on  the  fore-head.  His  usual  vtihana 
(vehicle)  is  Nandin,  and  he  has  the  Brahman  leal  sacred  thread 
as  his  distinctive  sign.  He  is  sometimes  covered  by  serpents 
in  the  shape  of  oraameiits.  The  usual  attributes  of  the  god 
are  the  sword,  the  rosary,  the  lotus-stem,  the  triSula,  and  the 
vajra.  Among  other  attributes,  less  generally  found,  may  be 
mentioned  discus,  lance,  bow,  arrow,  pen,  purse,  wallet,  comb, 
cup,  bowl,  horn,  bell,  and  elephant-goad.  Sometimes  the 
Omkara  is  marked  on  the  head-dress"1 

1.  Ibid,  pp.  411-12 


ANCIENT  HISTORY  OF  CHAMPA 

One  of  the  oldest  Ung&*  ^€  $iva  came  to  be  regarded  as  the 
national  deity  and  maintained  this  position  throughout  the  course 
of  history.     The  linga  was  established  by  king  Bhadravarmau 
towards  the  close  of  the  fourth  or   the   beginning  of   the  fifth 
century  A.  D.  and  was  named  i3hadr&3vara,  for  it  was  custo- 
mary to  designate  the  god  by  a  term  composed  of  the  first  part 
of  the  donor's  name  and   the   word  Isvara.     This  linga  named 
BhadreSvara    or  BhadreSvarasvami   was  placed  in  a  temple  at 
Myson  which  soon  became  a  national  sanctuary  and  the  C9»fcre  of 
a  group  of  magnificent  tempba     The  king  endowed  the  temple 
with  lands  whose   boundaries  are   described   in   three    inscrip- 
tions (Nos.  4,  5,  and  7).     This  tompb  was  burnt   sometime  bet- 
ween 478  and  578  A.  D.  but   restored    by  king  Sambhuvarman 
who  confirmed  the  endowments  previously  given  by  Bhadcavar- 
man.  Following  the  custom  set  on  foot  by  ths  latter  he,  associa- 
ted his  own  name  with  that  of  the  god,  and  called  him  £ambhu- 
BhadreSvara.       Successive    kings,     such    as     Praka'adharma 
(No.  17)  and  Indravarraan  II  (No.  31)   and   many  others   vied 
with  one  another  in  richly  endowing  this   'god   of  gods',   and 
composing  hymns  of  praise  in  his  honours1.     In  course  of  time 
a  mythical  origin  was  attribated  to  the  Lin  ja.     It   is   saidj  in 
an  inscription,  dated  875  A.  D.,    that    Siva  him93lf   gave    it   to 
Bhrgu,  and  Uroja  having  got  it  from  the   latter    established  it 
in  Champa.  We  are  told  that  ^ambhu-Bhadresvara,  the  greatest 
of  gods,  and  the  only  one  fit  to  be  worshipped,  was  the  guardian 

deity  of  Champa,  all  the  kings  of  which  have  become  famous  i|i 
the  world  through  his  grac3  and  favour. 

From  the  middle  of  the  eleventh  century  A.  D.  £ti£ftna- 
BhadreSvara  came  to  occupy  the  position  of  national  god.  It 
appears  extremely  likely  that  w.e  find  here  the  pJd  god 
£ambhu-Bhadra£vara  under  a  new  name,  for  the  god 

1.    cf .  Ins.  No.  17,  p.  35. 


182  THE  WORSHIP  OF  SIVA 

Bhadre£vara  ia  also  said  to  bo  installed  by  Uroja  (No.  73,  v.  3). 
Henceforth  king  after  king  declares  himself  to  be  an  incarna- 
tion of  Uroja,  and  restores  or  endows  the  tempb  of  ^rl^ana- 
bhadre£vara  which  Uroja  had  formerly  established  on  the 
Vugvan  mountain  (cf.  pp.  93,  99  ff  above).  The  temple  suffered 
much  in  the  hands  of  tbe  enemies,  particularly  the  Cambodgians, 
and  was  therefore  repaired  and  endowed  by  a  succession  of 
kings,1  sometimes  with  the  booty  taken  from  the  Cambodgians 
themselves.  An  idea  of  the  wealth  and  grandeur  of  the  god  and 
its  surroundings  may  be  formed  from  the  numerous  lists  of 
articles  granted  to  the  god  by  the  kings  of  Champa  in  per- 
petual endowments.  In  1088  A.  D.  Sii  Jaya  Indravarman 
gave  him  a  "golden  Kofta  of  six  faces  ornamented  with  ser- 
pents and  decorated  with  coloured  jewels  fixed  at  sharp  points 
in  the  diadem".  The  Kos'a,  which  was  a  frequent  gift  to 
Siva  lingas  in  Champft,  appears  to  be  an  outer  covering  for 
the  same.  Th3  one  given  by  Jaya  Indravarman  V  had  six 

faces,  and  also  an  Urddhvakosa  or  the  Adhara  Urddhva-mukfta. 

As  the  weights  of  the  Ko3a  and  of  these  last  two  items  are 

all  given  separately,  it  appears   that   both  the    fac3S   and  the 

Urddhvakosa  were  detachable   elements  fixed  on  to  tho  Koza. 
This  Ko$a  of  Jaya  Indravarman,  when   completa,   contained   a 
large  number  of  costly  gems   and   gold   weighing   about   431bs 
Troy.     About  eighty   years   later,   another    king  of   the   same 
name,  Jaya  Indravarman     VII,   gave   still  richer   endowments 
to  the  same  god  (11 63- 11 70  A.  D.).  He  gave  a  golden  Ko$at  de- 
corated with  costly  jewels,  constructed  an  antargrha  (inner  cham- 
.  ber)  of  sandalwood  with  silver  and  gold  decorations,  and  offered 
vessels,  pitchers  and  various  other  objects   of   gold  and   silver. 
He  also  decorated    the    temple    of    £ii£ftnabhadre£vara    with 
eilver  and  coated  all  the   pinnacles  of   the   temple    with  gold. 

.1.  cf.  Ins.   Nos.   59   61,    G2,    68— 73,  79,    81,   84 ."  87,    94,    101, 
109,  117. 


ANCIENT  HISTORY  OF  CHAMPA  183 

The  total  amount  of  gold  required  for  the  above  purposes  was 
nearly  75  IbaTroy  in  weight,  and  the  amount  of  silver  nearly 
35,000  Ibs.  Troy.1  Besides,  the  king  gave  large  elephants, 
male  and  female  slaves  etc.  Among  the  various  objects  which 
we  find  dedicated  to  the  god  by  a  succession  of  pious  kings 
may  be  mentioned,  diadem  decorated  with  jewel,  necklaces  and 
other  ornaments,  pitchers  and  other  utensils  of  gold  and  silver, 
variety  of  articles  made  of  gold,  silver  and  sandalwood,  the 
exact  nature  of  which  cannot  be  ascertained,  male  and  female 
servants,  and  other  women  including  dancers  and  musicians, 

fields,  grain  stores,  oxen,  buffaloes,  and  elephants,  (cf.  also 
the  lists  of  articles  in  Nos  23,  24,  29.). 

It  is  thus  absolutely  clear  that  ^ambhubhadre^vara  or 
{3ri''anabhadresvara  was  regarded  as  the  nation.il  deity  of 
Champa  from  beginning  to  end,  and  most  elaborate  arrange- 
ments compatible?  with  the  wealth  and  resources  of  the  kingdom 
were  made  for  his  worship.  There  were  apparently  tha 
system  of  'Devada&is', — 'female  dancers',  who  dedicated  their 
lives  <o  the  service  of  the  god — which  forms  so  characteristic 
a  feature  of  Indian  temples  even  to-day.  The  enormous  wealth 
of  the  temples  of  Champa  would  also  remii  d  o  le  of  tli3  tem- 
ples of  India,  the  wealth  and  grandeur  of  \\  hic'i  have  been  so 
vividly  described  by  Sultan  Afohmud  and  the  writers  of  his 
time. 

In  addition  to  the  &iv&-lin<ja  wh'ch  attained  the  position 
of  the  national  deity  there  were  many  others  though  of  less 
importance.  The  most  remarkable  among  these  was  a  Mukha- 
li  hga  of  Sambhu  in  PoN  igar.  We  learn  from  an  inscrip- 
tion of  the  8th  century  A.  D.  (No.  22)  that  this  Muklia-linga 
was  established  by  a  king  named  Vicitrasagara  Two  inscrip- 
tions (Nos,  29,  71)  even  profess  to  give  the  exact  date  of  this 
event.  It  was  established,  we  are  told,  in  the  year  5911  of 


1.  According  to    the    Measures  of   weight   given   by   Maspero 
(Toung  Pao,  1910,  p.  210). 


184 


THE  WORSHIP  OF  SIVA 


4he  DvSpara  Yuga,  about  1,  780,  500  years  ago.  How  this 
date  was  arrived  at,  it  is  impossible  to  say,  the  main  idea,  no 
doubt,  being  to  refer  it  to  a  hoary  antiquity.  This  linga  was 
destroyed  in  774  A.  D.  by  savags  races  coming  by  way  of 
sea,  but  king  Satyavarman  (see  pp  :  50  ff )  restored  it  and  called 
itSatyamukhaliriga.  We  find  reference  to  this  linya  as  Iat3 
as  the  12th  century  A  D.  but  it  n3ver  acquired  the  status  of  a 
national  deity  like  6ambhu-Bhadrowara  or  Sri£ana-Bhadre3- 
vara. 

The  kings  of  Champa  se3m  to  have  regardod  it  as  a  pious 
duty  not  only  to  maintain  and  endow  the  famous  lingas  of 
olden  times  but  also  to  establish  n3w  ones.  In  such  casss  the 
almost  universal  practice  was  to  associate  his  own  name  with 
tha  new  image.  Below  is  given  a  list  of  kings  and  the  names 
of  gods  established  by  them. 

NAMES  OF  KINGS.         NAMES  OF  GODS.        NUMBER  OF  INS. 


1.  Bhadravarman 

2.  ^ambhuvarman 

3  Indravarman. 

Do. 

4  Vikranta-Varman 

Do. 
Do. 

5.  JayasixLha- 
varmadeva 


Bhadre^vara. 
!§ambhu-Bhadre3vara. 

Indra-Bhadrosvara. 

In.ira-Bhogesvara       1 
Indra-ParameSvara.   J 

Vikranta-Rudra. 

£rl  Vikranta-Rudra^  vara. 

6ri  VikrantadevadhibhaveS- 

vara. 

Jay  a  Guhe^vara. 


6.  Bhadravarmadeva     Praka'a-Bhadra^vara    ~) 
Bhadra-Malaye^vara      | 
Bha<lra-Champe$vara    S- 
Bhad  ra-  Maudale  -  vara    j 
Bhadra- Pure 'vara         J 


2 

7 

23 
24 

30 
Do. 
Do. 

39 


39 


ANCIENT  HISTORY  OF  CHAMPA  186 

7.  Indravarman.  Indra-Kantefo.  44 

8.  Harivarman.  Hari  vanned  vara.  74 

9.  Jaya  Harivarman.    Jaya-Harilmge3vara.  75 

10.  Jaya  Indravar-        Jaya-Indra-Loke£vara.  1 

man.  $rI-Jaya-Indre$vara       V  81 

£ri-Indra-GaurI6  van      J 

11.  Indravarman          Indravarman  ^ivalingelvara.        108 

12.  Jayasimhavar-        Jayasimhavarmalingegvara.      f    112 

made  v  a  |     116 

In  addition  to  these  instances  where  tha  kings  associated 
their  own  names  with  the  gods  established  by  themselves,  thegft 
are  other  cases  on  record  where  kings  and  nobles  associated 
the  names  of  their  beloved  relations  with  the  gods  founded  by 
them.  Thus  king  Jayasimhavar madeva  installed  the  goddess 
Horoma  for  increasing  the  religious  merit  of  his  moth^r/a 
younger  sister,  queen  HaradevL  The  latter  installed  Indra* 
Parame^vara  for  the  sake  of  religious  merit  of  her  husband 
Indravarman  (No.  36.).  She  also  installed  Rudra-Parame6vara 
and  Rudroma  for  increasing  the  religious  merit  of  her  father 
and  mother.  These  names  are  also  probably  to  be  explained 
in  the  same  way,  though  nothing  definite  can  be  laid  down  as 
we  are  ignorant  of  the  names  of  her  parents.  The  Ins.  No.  38 
records  the  consecration  of  a  Uuga^  called  Indradeva,  in 
honour  of  king  Indravarman,  by  a  dignitary  of  the  realm. 
Again,  iSvaradeva,  brother  of  a  minister,  installed  the  god 
Isvaradsvadideva  (No.  32).  The  Ins.  No.  12  mentions  two 
gods  Igane^vara  and  PrabhaseSvara,  and  it  is  extremely  likely 
that  these  two  gods  are  associated  with  the  kings  named 
l£anavarman,  and  Prabhasadharma  referred  to  in  that  inscrip- 
tion. There  are  similarly  other  cases,  where  the  names  of  gods 
are  apparently  derived  from  some  kings,  though  ire-are  tn»H» 
either  to  identify  the  king  or  to  decide  whether  the  king  Him- 
self founded  the  image  or  somebody  else  installed  it  in  his 


186  WORSHIP  OF  SIVA 

honour.  Two  conclusions  however  stand  out  prominently  from 
the  above  analysis.  In  the  first  place,  the  kings  of  Champa 
vied  with  one  another  in  installing  images  of  Siva  as  it  was 
regarded  pious  to  do  so,  and  secondly,  they  identified  or 
associated  themselves  with  the  gods  by  adding  their  name  to 
that  of  the  god,  and  also  at  times  by  making  the  image  of 
the  god  resemble  their  own. 

The  practice  of  associating  the  name  of  the  king  with 
that  of  the  god  founded  by  him  was  certainly  not  unknown  to 
India.  Thus  the  Chandella  king  Prthvldeva  installed  an 
image  of  &va  named  PrthvIdaveSvara1.  Two  queens  of  the 
Calukya  king  Vikrarnaditya  II,  named  Lokamahadevi  and 
Trailokyamahadevi  installed  two  images  of  $iva  called  ras- 
pectively  LokeSvara  and  Trailokyesvara.2  The  RajataranginI 
furnishes  numerous  examples  from  the  history  of  Kashmir. 
Thus  we  are  told  "that  Sura  founded  the  temple  of  Visnu 
^uravarmasvamin.  Two  sons  of  a  younger  brother  of  Sura 
called  Dhira  and  Vinnapa  built  under  their  own  names 

temples 

"Mahoday,  who  was  the  chief  door-keeper  of  Sura,  con- 
secrated the  (shrine  of  Visim)  Mahoday  asvamin 

u  The  illustrious  Prabhakaravarman,    the    king's  minister, 
built  a  temple  of  Visnu  called    Prabhakarasvamin."3 


1.  Ep.  Ind.,  Vol.  It  p.  38. 

2.  Bom.  Gaz.  Vol.  I,  Part  II,  p.  190. 

3.  Rajatrangmi,  Bk,  V,  vv.  23  ff. 


CHAPTER  IV. 

Saiva  Gods. 

A  numbsr  of  deities  came  to  be  associated  with  Siva. 
The  most  prominent  among  them  was  of  course  the  '£akti'  of 
Siva,  known  variously  as  Um&  (Nos,  4,  22),  Gauii  (26),  Bhaga- 
vati  (26,  80),  MahabhagavatI  (26),  Devi  (39)  and  MahadevI 
(32).  She  was  also  called  Matrlmgesvari  (97)  and  Bhumisvarl 
(50).  She  was  the  daughter  of  Himalaya  and  the  incompara- 
ble and  loving  spouse  of  Siva,  worthy  of  being  adored  with 
joy  by  that  god  (13). 

The  cult  of  Sakti  worship  seems  to  have  been  most  pre- 
valent in  the  southern  region  known  as  Kauthara.  Here  was 
established  the  goddess  Yapu  Nagara  or  BhagavatI  Kauthftre*- 
varl,  in  the  temple  of  Po-Nagara  which  b3cani3  a  national 
sanctuary  of  the  Chams  comparable  to  that  of  £ambhu-Bhadre- 
£vara  or  Srlsanabhadresvara. 

We  learn  from  an  inscription  of  king  Harivarman  (No.  26) 
that  'an  old  image  of  BhagavatI  in  Kauthara,  famous  all  over 
the  world,  remained  empty  for  a  long  time*.  In  other  words 
the  image  was  carried  away  by  savage  trib3S  or  destroyed  by 
enemy  troops,  and  the  temple  remained  empty  for  a  long  time. 
Tb-nin  817  A.  D.  king  Harivarman  made  a  new  stone  image 
of  the  goddess,  adorned  with  a  variety  of  ornaments,  and  offe- 
red-her  gold,  silver,  jewels,  clothbs  of  variegated  colour  and 
other  articles.  He  further  dedicated  to  the  goddess  fields  in 
the  Kauthara  country  together  with  male  and  female  slaves, 
buffaloes  etc.  Within  half  a  century  the  stone  image  was 
coated  over  with  a  plate  of  gold,  and  ornaments  with  costly 
jewels  were  added  to  the  head  and  ears  of  the  image.  (No.  29). 
In  the  year  918  A.  D.  king  Indravarman  established  a  golden 
image  of  the  goddess  (No.  45).  This  was  unfortunately  carried 
away  by  the  Cambodians  sometime  between  944  and  947  A.  D. 


188  SAIVA  GODS 

The  war  apparently  taxed  the  resources  of  the  king  to  the 
utmost,  for  in  965  A.  D.  he  replaced  the  golden  image  that 
was  lost  by  a  stone  one  (No.  47).  About  a  century  later,  in 
1050  A.  D.  king  Parame^varavarman  made  rich  gifts  to  the 
goddess,  viz.  vase  inlaid  with  gold,  a  diadem,  waistband,  silver 
vase,  an  umbrella  decorated  with  peacock  feathers,  a  vast  silver 
canopy  and  several  golden  pitchers  and  vasas  (No.  55).  In 
1084.  king  Paramabodhisatva,  together  with  his  sister  and 
eldest  son,  gave  to  the  goddess,  among  other  things,  elephants, 
a  golden  crown,  a  necklacs  decorated  with  jewels,  and  various 
other  ornaments  and  utensils  of  gold  and  silver  (No.  64).  In 
1160  A.  D.,  king  Harivarman,  after  having  triumphed  over  all 

his  enemies,  both  foreign  and  internal,    'first   of   all   honoured 

*& 
the  goddess  called  Yapu  Nagara    by   giving    her   great   riches' 

(No.  76).  Again,  in  1167  A.  D.,  king  Jaya  Iridravarinan  VI, 
together  with  his  queens  and  daughters,  made  rich  donations 
toBhagavati  Kautharegvarl  (No.  80).  In  1233  A.  D.  king  Jaya 
Parame^varavarman  granted  land  and  slaves  to  the  goddess 
Pu-Nagara.  The  slaves  belonged  to  both  the  sexes  and  to 
various  nationalities  such  as  the  Khmer,  Cham,  Chinese  and 
Siamese  (No.  88).  Probably  the  image  of  the  goddess  was 
destroyed  soon  after.  For  we  learn  from  two  inscriptions  (Nos. 
97-98)  that  princess  Suryadevi,  daughter  of  king  Jaya  Indra- 
varmadeva  gave  a  sum  of  money  for  making  a  statu3  of  the- 
goddess  BhagavatI  Kauthare^vari.  She  also  gave  various  or- 
naments of  gold  and  silver  to  the  goddess  and  prescribed  regu- 
lations for  the  dancing  girls  employed  in  the  service  of  the 
goddess  (1256  A.  D.\  Later  kings  of  Champa  also 
continued  the  donations  to  the  goddess  (cf.  Nos.  99,  105, 
109). 

The  general  conception  of    £akti  is  beautifully  illustrated 
by  the  long  hymn  with  which   the   Ins.   No.  55   begins.     Her 


ANCIENT  HISTORY  OF  CHAMPA  189 

power  is  conceived  to  be  equal  to  that  of  god  £iva.  'She  is 
in  her  very  essence  at  one  with  whatever  is  in  the  world  of 
God  during  its  creation  as  well  as  in  its  dissolution.  She  is 
the  primordial  energy  of  the  existent  and  the  non-existent*. 
Bufc,  as  we  have  seen  above,  these  are  exactly  the  attributes 
of  £iva  himself.  Hence  the  6akti  and  ^iva  are  conceived  as 
essentially  one  and  the  same:  'Thou  hast  as  body,  half  of  that 
which  has  moon  as  its  diadem  i.e.  Mahadeva;  thou  art  of 
beautiful  appearance  and  form  part  of  the  body  of  the  lord  of 
embodied  beings'. 

Here  we  have  evidently  the  conception  of  'Ardhanari*. 
Bergaigne  concludes  from  it  that  the  image  of  Bhagavati  Kau- 

thareSvarl,  also  named  goddess  Yapu  Nagara,  was  that  of  an 
Ardhanari  i.  e.  an  idol  which  represents  &va  and  Durga  in 
the  same  body,  prominence  b3ing  given  to  the  female  part 
under  Tantric  ideas.  This  may  or  may  not  be  true,  for  the 
epithets  in  question  might  refer  to  the  general  conception  of 
Sakti  and  not  to  the  particular  image. 

It  is  true  that  an  image  of  Ardhandrl  has  been  actually  found 
at  Dong  Phuc.  The  female  side  in  this  statue  is  emphasised  by 
the  dress  and  developed  breasts  while  the  male  part  is  indica- 
ted by  fine  moustache.  The  identity  of  'ardhanarl'  is  revealed 
by  the  third  eye  on  the  forehead.1 

But  the  image  of  the  goddess  of  Po  Nagar  at  Nha 
Trang  is  of  a  quite  different  character.  It  is  a  beautiful  statue 
of  black  stone.  The  goddess,  s?ated  cross-legged,  has  develo- 
ped breasts,  and  the  folds  on  her  bally  indicate  her  maternity. 
She  has  ten  hands.  Two  of  these  are  placed  on  the  two  knees 
with  palm  upwards.2  The  eight  other  hands  behind  the  two 

1.  Farm.  1.  C.,  Vol.  II,  pp.  413-14,  Fig,    79,  p.  312. 

2.  Parmentier  thinks  that  these    indicate    the    two    Mudras  of 
daiia     (gift)    and     abhaya     (assurance).      The     published 


190  SAIVA  GODS 

car#y  dagger,  lance,  bow,  arrow,  elephant-goad,  shield,  discus 
and  conch-shell.  The  goddess,  adorned  with  bracelets  and 
necklaces  has  a  rather  sombre  expression.  This  statue  of  the 
goddess  has  been  supposed  by  Aymonier  to  be  the  one  erected 
by  Jndravarman  in  965  A.  D.  More  likely  it  is  the  statue 
erected  by  princess  Suryadevi  about  1256  A,  D.  (See  ante). 

Sometimes,  in  bas-relief,  the  goddess  is  represented  as  stand- 
ing on  Nandin.  In  a  bas-relief  at  Myson  the  goddess  is  repre- 
sented as  dancing,  holding  different  attributes  in  her  tan 
hands.  These  attributes  are  generally  speaking  the  same  as 
those  of  $iva.  Another  bas-r&lief  at  Chien  Dang  represents 

the  goddess  in  a  fighting  attitude.  She  has  six  arms  and  holds 
a  bow  and  an  arrow. 

The  number  of  images  of  Bhagavatl,  so  far  discovered, 
does  not  correspond  to  the  importance  which  the  inscriptions 
attribute  to  that  goddess.  But  in  on3  respect  the  monuments 
Corroborate  the  epigraphic  records.  I<i  appears  equally  from 
both  that  Uma  or  Bhagavatl  was  more  regarded  as  a  female 
counterpart  of  Siva  than  as  a  separat3  goddess.  She  has  got 
the  same  attitudes,  attributes  and  characteristics  as  tliQS3  of 
Siva.  She  has  a  third  eye  on  the  forehead,  a  large  number  of 
arms  varying  '  from  four  to  ten,  and  even  the  same  Vahana 
viz.  the  Nandin.  Only,  unlike  Siva,  sho  does  not  wear  the 
sacred  thread  which  is  peculiar  to  the  male  sex. 

The  second  deity  associated  with  the  Siva-cult  is  Gane?a, 
also  called  Vinayaka  ( No.  26 ).  We  know  from  Ins.  No.  26 
that  a  separata  temple  was  dedicated  to  that  god  at  Po  Na^ar. 
He  had,  besides,  two  temples  at  Myson.  Very  often  the  imagQ 
of  Gane§a  is  found  in  other  Saiva  temples,  sometimes  along 
with  those  of  Bhagavatl  and  Kartikeya,  his  mother  arid  bro- 
ther. The  extant  images  of  Gauesa  at  Champa  are  indeed  so 

figures,  however,  do  not  make  this  quite  clear. 

Farm.  I.  C.  Vol.  II  p.  412.  B.  E,  F.,  Vol.  L  p.  15,   Fig.  1. 


ANCIENT  HISTORY  OF  CHAMPA  191 

numerous  that  his  cult  seems   to   have   been   at  one  time  even 
more  popular  than  that  of  Urna,  his  mother. 

The  god  is  usually  represented  as  seated  on  a  pedestal, 
with  a  corpulent  body  and  the  head  of  an  elephant.  The 
end  of  the  trunk  is  usually  put  in  a  bowl  which  the  god  has 
in  his  left  hand,  while  his  right  hand  holds  a  small  object 
which  may  b3  a  lingo,  or  the  missing  tusk.  In  at  least  three 
figures  a  garland  is  substituted  for  this  object.  The  god 
wears  a  sacred  thread.  Sometimes  he  has  two  of  the  attri- 
butes of  Si^a — a  third  eye  on  the  forehead,  and  ornaments 
of  serpents. 

There  is  only  one  figure,  at  Myson,  in  which  the  god  is 
representsd  as  standing.  He  has  four  arms,  with  one  of  which 
he  holds  the  bowl  with  the  end  of  the  trunk  in  it,  while  the 
three  others  have  a  garland,  a  pen  and  a  rosary.  The  figure 
is  richly  attired,  the  dress  on  the  lower  part  of  his  body  being 
covered  by  a  tiger  skin. 

In  the  temples  of  Dong  Duong  and  Myson  the  figures  of 
Gauesa  appear  in  the  decorations  of  tympanum.  These  resem- 
ble the  separate  images  of  the  god  described  above.1 

The  third  $aiva  deity,  Karttika    (No.  24),  known  also  as 
Kurnara  (No.  9),   seems  to    have   enjoyed    a  great  popularity 
in  Champa.     He  is  referred    to  in   four   inscriptions  (Nos.  9, 
24,  36  and  39 ),  from  one  of  which  we  learn    that   an  image  of 
the  god  was  placed  with  those  of  Gaiie^a  and  Uma  in  a    $aiva 
temple.     He  is  conceived   as   a   great   hero  who    repelled   all 
his  enemiep  (  No.  9 ),  and  this  no   doubt   refers   to  the  part  he 
played  as  commander-in-chief  of  the  gods  in  their  wars  against 
the  Asuras.     In  the  Ins.  No.  36,  £iva,  here  called   Guhe6vara, 

is  said  to   have   brought   about   peace,   victory  and  happiness 
to  Kumara. 


1.  Cf.  Farm.  I.  C   Vol.  II,  pp.  415-417.    Figs.  117-120.  B.  E.  F., 
Vol.  I.  P.  17.  fig.  2. 


192  SAIVA  GODS 

Four  or  perhaps  five  images  of  the  god  have  been  disco- 
vered so  far.1  In  two  of  these  the  god  has  his  usual  Vdhana 
the  pea-cock.  In  two  others,  however,  the  god  rides  on  rhi- 
noceros, a  conception  unknown  in  India  though  familiar  in 
Cambodge.  In  one  instance  the  goJ  is  represented  as  stand- 
ing on  the  peacock  with  the  peacock's  train  at  his  back.  In 
other  cases  the  god  is  represented  as  squatting  on  his  Vdhana. 
The  Vajra  and  sword  are  his  principal  attributes.  The  hair 
of  his  head  is  beautifully  arranged  in  four  parts,  a  fashion 
peculiar  to  this  god.  Sometimes  the  god  is  adorned  with 
necklaces  And  bracelets.  I  a  one  instant  only  the  god  figures 
in  the  tympanum  of  a  temple  in  the  train  of  ^iva. 

Lastly,  a  word  must  be  said  about  Nandin,  the  Vdhana 
of  Siva  and  Uma.  Separate  images  of  Nanlin  are  found  in 
large  number  in  the  vestibules  of  temples.  The  figure  is  that 
of  a  recumbent  humped  bull,  looking  towards  the  goi  in  the 
temple.  Sometimes  the  pedestal  of  the  image  was  richly 
decorated  and  a  number  of  bells  was  tied  round  the  neck  of 
the  bull  in  the  form  of  a  necklace.3 


1.  Cf.  Farm.  I.  C.  vol.  II  pp.  417-18.  Figs.  121-122, 

2.  Farm.  I.  C.  Vol.  II,   p.  419,  Figs.   123,  136.  B.  E.  F.   Vol,  I, 
P.  17,  Fig  3. 


CHAPTER  V. 
Vaisnavism. 

Although  not  so  prominent  as  Saivism,  Vaisuavism  also 
played  an  important  part  in  Champa.  The  number  of  ins- 
criptions which  are  distinctly  Vaisnavite  in  character  are  in- 
deed small  (Nos.  11,  27,  121)  but  numerous  incidental  refe- 
rences to  the  gods  associated  with  that  religion  leave  no  doubt 
of  its  strong  hold  in  the  country. 

Visnu  was  known  by  various  names,  such  as  Purusottama 
(11),  Narayana  (24),  Hari  (23),  Govinda  (39),  Madhava  (62), 
Vikrama  (23)  and  Tribhuvauakranta  (121). 

He  was  given  high  attributes:  Visnu  is  the  preceptor 
of  the  whole  world  and  without  beginning  or  end  (11).  He 
is  revered  by  the  gods,  Asuras  and  irunis  (No.  24).  He  is 
valorous  in  battle  (62)  and  protects  the  whole  world  (24). 

Some  mythological  feats  of  Visnu  are  referred  to.  He 
churned  the  ocean  by  means  of  the  Mandara  mountain  (95) 
and  raised  the  world  by  his  two  han.ls  (23).  He  defeated  the 
Asuras  (24),  Madhu  and  Kaitabha  for  example  (24),  and  crush- 
ed other  enemies  (23). 

But  as  in  India,  the  incarnations  of  Visnu  probably  clai- 
med greater  homage  than  the  god  himself.  Two  of  these, 
Rama  and  Krsna,  are  again  and  again  referred  to.  Visnu  is 
said  to  have  divided  his  essence  under  the  form  of  four 
Ramas  Viz.  Rama  and  his  three  younger  brothers  (No.  74), 
and  we  have  already  s^en  how  the  events  of  Kamayaua  were 
localised  in  Champa  (p.  13).  Prominence  is  given  to  the 
heroic  feats  performed  by  Visnu  in  his  incarnation  as  Krsna. 
He  held  aloft  mount  Govardhana,  and  destroyed  Kamsa,  Kegi, 
Cftnura,  Arista  and  Pralamba.1  Again,  the  Cupid  is  referred 

1  According  to  the   Visnu  Purana,  Pralamba     was   killed  by 
Balarama  at  the  command  of  Krsna  (Part  V,  Section  IX). 


194  VAISNAVISM 

to  as  the  son  of  Visnu  (No.  74),  apparently  in  the  incarnation 
of  Krsna,  for,  according  to  the  Furanas,  Kama  is  the  son  of 
Krsna  and  Rohim. 

Kings  of  Champa  took  delight  in  comparing  themselves 
to  Visnu,  and  sometimes  even  regarded  themselves  as  his  incar- 
nation. Thus  J&ya,  Rudravarman  was  regarded  as  incarna- 
tion of  Visnu  (75)  and  his  son,  king  Sri  Jaya  Harivarmadeva, 
Sivanandana  regarded  himself  as  a  unique  Visnu  whose  glories 

surpassed  those  of  Rama  and  Krsna,  firmly  established  in  all 
directions  (74). 

The  concrete  conception  of  Visnu  is  that  of  a  god  with 
four  arms.  His  Vdhana  is  Garuda,  but  he  sometimes  lies 
down  on  the  fathomless  bed  of  the  ocean  of  milk,  served  by 
Vasuki,  the  serpent  king,  with  infinite  hood. 

The  epigraphic  record  is  in  this  respect  fully  corroborated 
by  the  actual  images  of  Visnu  discovered  at  Champa.  The  one 
erf  cted  by  prince  Nauk  Glauh  Vijaya  (No.  121)  and  found  at 
Bien  Hoa1  is  seated  cross-legged  in  Indian  fashion  and  richly 
decorated.  He  has  four  arms.  Two  of  them  hold  two  clubs, 
while  the  other  two  hold  a  discus  and  a  conchshell.  He 
wears  a  sacred  thread,  a  unique  feature  as  it  is  absent 
from  the  other  images  of  Visnu  in  Champa,  about  7  or  8  in 
number,  which  have  so  far  been  discovered.  The  chief  attri- 
butes in  the  hands  of  these  images,  other  than  those  nontioned 
above,  are  lotus,  sceptre,  and  military  weapons  such  as  sword, 
clul),  axe  and  bow.  In  very  rare  cases  Visnu  has  only  two 
hands,  but  he  has  generally  four,  and  never  more  than  that. 
He  is  usually  represented  as  seated. 

In  some  decorative  panels  Visnu  is  represented  as  riding 
on  Garuda  or  seated  cross-legged  on  its  back.8  There  are  also 

1.  For  the  imaffe  tee  Farm.       1.    C.   Vol,    I,    p,    554,    fiig.   i:7 
and  B.  E.  F.  Vol.  I.  P.  19.  fig,  4. 

2.  Farm  I.  C.  Vol    II,  p.  422    fig   124. 


ANCIENT  HISTORY  OF  CHAMPA  195 

images  of  the  Anantaffayana  of  Visnu.  The  god  is  lying  at  ease 
on  the  coils  of  serpent  Vasuki,  whose  seven  hoods  guard  his 
head.  From  the  navel  of  the  god  rises  a  lotus  on  the  petals  of 
which  is  seated  Brahma  in  an  attitude  of  meditation.  That 
the  scene  is  laid  on  the  bed  of  the  ocean  is  indicated  by  wavy 
lines  with  fishes.1 

We  find  also  an  image  of  Krsna  in  the  act  of  protecting 
the  cows  and  cowherds  by  holding  aloft  the  mountain  Govar- 
dliana  over  their  hoads.1 

Laksiul: — Laksmi  the  £akti  of  Visnu,  also  referred  to  as 
Padma  and  Sri,  was  a  well-known  goddess  of  Champa.  She  is 
frequently  referred  to  in  inscriptions  (Noa.  12,  21,  43),  and 
emphasis  is  laid  on  her  proverbial  inconstancy  (No,  43).  She 
i  the  ideal  housewife  (No.  43)  and  faithfully  follows  Visnu 
(tfo.  12).  The  favourite  Indian  convention  of  regarding 
likrimi  as  the  symbol  of  sovereignty  was  also  not  unknown 
(Jo.  12).  She  is  said  to  have  been  born  in  the  Kailasa 
umintain  (No.  21),  though  the  Indian  tradition  regards  her 
as  arising  from  the  ocean  of  milk  on  the  occasion  of  the  churn- 
ing of  the  ocean.3 

The  Ins.  No.  21  gives  the  long  history  of  an  image  of 
Lal-smI,  originally  installed  by  King  Sambhuvarman,  and 
re-  lustalbd  by  king  Vikrfintavarman  in  731  A.  D.  The  altar 
of  this  goddess,  we  are  told,  was  made  of  gold  and  silver. 

Three  images  of  Laksmi  have  been  so  far  discovered.4 
But  the  goddess  figures  largely  in  the  decorative  panelo.  A 

1.  Jbid-p.  42.3,  fig.  H'5. 

2.  Farm.  I.  C.  Vol.  I,  p.  259,  fig.  48 

3.  ct\     Visnupurana     Bk.    1   Chap.    VIII   ff.      But    the   Indian 
tradition  also  seems  to  have    boon  known   in    Champa,     cf. 
e  g,  li.  G-7  of  In§.  No.  22 

4.  Farm.  I.  C.  Vol.  II  pp.    421-2?,    For   another    figure    doubt- 
fully identified  with  Lulcsmi  cf.  B   E.  F.  Vol.  I  p.  20.  fig.6 


196  VAISNAVISM 

tympanum  at  Dong  Duong  represents  the  goddess  with  two 
hands  as  seated  between  two  elephants,  who  are  pouring  water 
upon  her  head  from  a  vase  held  aloft  by  their  upraised  trunks. 
In  another  tympanum  the  goddess  is  represented  as  seated  on 
a  coil  of  serpents,  the  thirteen  heads  of  which  surround  her 
on  all  sides.  She  has  four  arms ;  three  of  them  carry  conch, 
discus  and  a  club,  while  the  fourth  points  to  something  by  the 
extended  fore-finger.  The  goddess  is  frequently  represented 
as  having  only  two  arms,  and  holding  stems  of  lotus  plant.1 

Garuda.  Like  Nandin,  the  Vahana  of  &va,  Garuda,  the 
Vahana  of  Visnu,  was  also  a  familiar  object  in  Champa.  It 
not  only  figures  in  connection  with  Visnu  as  its  Vahana,  but  a 
large  number  of  separate  images  of  it  occur  in  decorative 
panels  in  various  parts  of  temples. 

According  to  Hindu  legends,  Garuda  is  the  king  of  birdf 
and  the  great  enemy  of  snakes.  He  is  represented  in  Champ* 
with  the  head  of  a  bird,  but  with  the  rest  of  the  body  verf 
often  like  that  of  a  lion.  He  has  beak,  tails  and  wings  of  ft 
bird;  as  a  king  he  is  crowned  with  mulcuia  and  richly  decom- 
ted  with  jewels ;  and  being  divine  in  nature  he  wears  the 
sacred  thread.  Sometimes  Garuda  is  represented  as  if  on  foe 
point  of  taking  his  flight,  and  his  legs  are  in  different  plares. 
Sometimes  the  legs  are  in  the  same  plane  and  hold  a  number  of 
snakes.  The  snakes  are  often  represented  as  forming  a  cais 

for  Garuda,  and  are  treated  more  as  companions  of  the  latter 
than  his  victims. 

The  head  of  the  Garuda  is  not  always  a  faithful  reproduc- 
tion of  that  of  a  bird.  Sometimes  it  looks  like  that  of  a  mon- 
key, and  sometimes  it  is  almost  human.  Sometimes  Garuda  is 
represented  with  the  head  of  amonbter  crushing  a  large  number 
of  snakes  with  his  teeth.2 

1.  Farm.  I.  0.  Vol.  II    pp,    421-427,  figs  127,  128.  B.  E.  F.  vol. 
1  pp.  18-20,  fijrs.   f>,   (j. 

2.  Farm.  I.  C.  V«l.  II  pp.  202    (f,  n.  7),  273  ff  5   4  5.  Fig,    02.  B. 
E.  F.  vol.  I  p   20. 


CHAPTER  VI. 
Brahma  and  the  Hindu  Trinity. 

Brahma,  the  third  god  of  the  Hindu  Trinity,  is  referred 
to  as  creator  in  several  inscriptions  (No.  12,  v.  24;  No.  62,  v.  3), 
but  does  not  seem  to  have  held  a  very  prominent  position  in 
Champa.  He  is  also  called  Caturanana,  having  four  faces  (No. 
12),  and  in  several  inscriptions  of  the  13th  century  A.  D.  he  is 
referred  to  as  Svayamutpanna  or  self-created  (Nos.  89,  91,  92, 
96, 106).  In  Ins.  No.  21  he  is  said  to  have  made  the  golden  peak 
of  mount  Meru.  King  Jaya  ParameSvaravarman  installed  an 
image  of  Svayamutpanna  at  Phanrang  in  1233  A.  D.  (No.  89) 
and  rich  endowments  were  made  to  the  god  by  the  king  himself 
(Nos.  89,  91,  92),  his  heir  apparent  Nandabhadra  (No.  92), 
his  Commander-in-Chief  Abhimanyudeva  (No.  96) 

and  by  king  Indravarman  (No.  106).  The  evidence  of 
iconography  is  in  full  accord  with  that  of  epigraphic  records 
in  respect  of  the  inferior  position  of  Brahma.  Only  two  small 
images  of  Brahma  have  heen  discovered  in  Myson.  These 
were  originally  placed  in  temples  A  and  B  as  secondary  gods. 
Brahma  also  figures  in  bas-relief  decorations  of  temples,  but, 
mostly  as  a  subsidiary  god. 

The  characteristic  features  of  the  image  of  Brahma  are 
his  four  faces — of  course  only  three  being  visible  in  most 
cases— and  his  Vdhana,  the  goose.  His  common  attributes  are 
rosary  and  lotus — stems.  In  a  bas-relief  in  theTouranne  Muse- 
um he  is  represented  as  standing,  with  four  heads  and  eight 
arms  holding  a  sceptre  in  one  of  them. 

Tho  scene  figuring  the  birth  of  Brahm&  has  been  referred 
to  in  connection  with  Visuu.  Here  Brahma  wears  a  sacred 
thread,  and  holds  a  discus  andalon^-nocksdbottbin  his  hands. 


198          BRAHMA  AND  THE  HINDU  TRINITY 

Brahma  is  usually  seated  on  lotus  though  in  one  case  the  ser- 
pents form  his  bed. 

The  real  importance  of  Brahma  lies  in  the  fact  that  he  is 
regarded  as  a  member  of  the  Trinity.  We  meet  with  the  con- 
ception of  the  Trinity  of  Hindu  gods  in  one  of  the  earliest 
records  of  Champa.  The  Myson  Ins.  of  Bhadravarman  dating 
from  5fch  century  A.  D.  begins  with  a  reverence  to  Uma  and 
MaheSvara,  as  well  as  to  Brahma  and  Visnu.  This  decided 
leaning  towards  5iva  is  further  developed  in  Ina.  No.  39. 
Here  Siva  is  represented  as  the  supreme  god,  and  the  two 
others  pay  homage  to  him ;  finally  the  three  gods  stand 
together,  $iva  in  the  middle  with  Brahma  on  the  right  and 
Hari  on  the  left. 

The  same  idea  is  conveyed  by  iconographic  representa- 
tions on  decorative  panels.  The  Tympanum  at  Trach  Pho1 
has  a  Mukhalinga  in  the  middle  with  Brahmfi  seated  on  a 
serpent  to  the  proper  right,  and  Visnu,  seated  on  a  boar,  to 
the  proper  left.  Both  these  gods  are  turned  towards  biva 
with  joined  hands,  and  two  attributes  of  Visnu  viz.  a  discus 
and  a  club  are  shown  in  the  background.  In  the  tympanum 
at  U'u  Diem,2  Siva  and  Uma  riding  on  a  single  bull  occupy 
the  centre;  Brahma  and  Visnu,  With  joined  hands,  and  S3ated 
respectively  on  a  lotus  and  a  Garuda,  are  in  the  upper  right  and 
upper  left  corners,  while  two  other  figures,  an  armed  soldier 
and  Karttika  (?),  occupy  positions  just  below  these  figures. 
At  Thuy  Trieu,  however,  Visnu  occupies  the  central  position 
with  Brahma  on  the  left  and  iSiva  on  the  right.  Siva  rides  on 
aboir,  and  both  the  godn  have  their  hands  joined  in  an  attitude 
of  prayer. 

Thus  Visuu  and  £iva  were  both  claimed   to   be   the   chief 

3.  Parni,  I.  C.  Vol.  II,  p.    411.  fig.  115. 
2.  Ibid  Vol.  I.  p.    518  fig    120. 


ANCIENT  HISTORY  OF  CHAMPA  199 

of  the  Trinity  by  their  respective  followers.1  An  attempt  at 
compromise  resulted  in  th3  conception  of  a  new  god  Saiikara- 
Narayana.  Here  the  two  gods  are  placed  on  the  same  level  in 
theory,  and  this  is  expressed  by  a  concrete  image,  half  of  which 
is  &va,  and  half  Visnu.  Such  an  image  is  clearly  referred  to 
in  Ins.  No.  24;2  but  unfortunately  no  actual  remains  of  such  a 
figure  have  yet  been  discovered. 

The  idea  of  association  of  the  clvef  gods  also  probably 
led  to  tho  practice  of  decorating  the  temple,  dedicated  to  ona 
god,  with  figures  of  the  other  group.  Thus  the  tempJe  of 
Phong  Ls  dedicated  to  Siva  has  its  front  decorated  with 
images  of  Visnu.  Similarly  figures  of  Laksmi  and  Brahma 
appear  on  the  tympanums  of  ^aiva  temples.  The  principal 
tympanum  in  a  temple,  however,  usually  figures  the  god  or 
gods  to  whom  the  temple  is  dedicated,  though  a  ^aiva  temple 
in  Myson  has  the  scene  of  the  birth  of  Brahma,  and  a  temple 

at  Phanrang,  dedicated  to  Brahma,  shows  the  Trinity  with 
Visnu  as  the  chief  god. 

1  M.  Parmentier  observes  as  follows: — A  close  study  of  the 
evidences  furnished  by  epigraphy  and  iconography  seems  to 
indicate  that  from  the  12th  century  A.  D.  a  silent  religious 
revolution  in  favour  of  Vaisnavism  was  taking  place  in 
Ohampa.  The  references  to  Vaisnav/i  cult  or  Vaisnava  tem- 
ples before  this  period  are  few  and  far  between.  But  from 
this  period  onwards  we  find,  an  increasing  number  of  them. 
Again,  whereas  the  figures  of  Visnu  and  Laksmi  hold  but  a 
minor  place  in  the  decoration  of  temples  of  the  earlier  period 
they  gradually  occupy  an  increasingly  preponderant  pohition 
in  the  later  period.  Lastly  Siva  is  clearly  subordinated  to 
Visnu  in  the  image  of  the  Trinity  under  discussion. 

M.  Parmentier  thinks  that  the  position  of  Siva  as  the  sup- 
reme god  was  lowered  in  the  eyes  of  the  Cham s  on  account  of 
the  constant  reverses  sustained  by  them  in  the  hands  of  the 
Annamites  and  other  enemies.  They  naturally  discarded 
Siva  who  was  unable  to  afford  them  the  necessary  protec- 
tion, and  turned  to  other  gods  in  the  hope  that  they  might 
succeed  where  Siva  had  failed.  This  might  also  account  for 
the  rise  of  Brahma  into  importance  at  the  cost  of  Siva 
(Parm  I.  C.  vol,  11.  pp.  432-433) 

2  The  god   "Srisana  Visnu",  mentioned  in  No.  71,  may  al»o, 
refer  to  such  an  image, 


CHAPTER  VII. 
The  minor  deities  of  the  Hindu  pantheon. 

Although  the  great  gods  of  the  Hindu  Trinity,  viz.  Brahma, 
Visim  and  feJiva  almost  monopolised  the  homage  and  worship 
of  the  people,  the  lesser  gods  of  the  Hindu  pantheon  were  not 
altogether  forgotten.  Thus  the  Ins.  No.  24  begins  with  "a 
reverence  to  all  the  gods",  and  the  Ins.  No.  31  frankly  recogni- 
ses their  importance  in  the  following  words: — 

"In  some  places  Indra,  Brahma  and  Visnu,  in  some  places 
Vasuki,  in  some  places  Saiikara,  in  some  places  ascetics,  Sun, 
Moon,  Agni,  Varuna,  and  in  some  places  image  of  Abhayada 
(Buddha)  appeared  for  the  deliverance  of  creatures. ' 

While  the  list  of  gods  in  the  above  passage  is  by  no  means 
exhaustive,  it  is  worthy  of  note  that  deities  like  Indra,  Vasuki, 
Sun,  Moon,  Agni  and  Varuna  are  placed  on  the  same  level 
as  the  great  gods,  and  regarded  as  deliverer  of  human  beings. 
It  shows  that  side  by  side  with  the  pompous  worship  of  biva  and 
Visnu  there  were  popular  cults  of  various  gods  and  goddesses. 

This  view  is  corroboratsd  by  the  opening  lines  of  Myson 
Ins.  (No.  4)  of  Bhadravarman.  The  inscription  begins  with 
"reverence  to  Uma,  Mahesvara,  Brahma  and  Visnu",  and  this 
is  immediately  followed  by  *  'reverence  to  the  Earth,  Wind, 
Sky,  Water  and  Fire"  i.e.  the  five  elements  of  nature.  Appa- 
rently these  were  regarded  as  divine  in  nature.  Ins.  No.  17 
refers  to  these  five  together  with  Sun,  Moon  and  Sacriticer  as 
the  eight  forms  of  Siva. 

The  epigraphic  records  introduce  us  to  a  number  of  these 
gods.  A  short  account  of  them  is  given  below. 

1.  Indra. 

Indra  is  referred  to  in  a  large  number  of  inscriptions 
(Noa.  12, 16, 17,  22,  23,  24,  42,  62,  etc.). 


ANCIENT  HISTORY  OF  CHAMPA  201 

He  is  referred  to  as  the  chief  or  king  of  the  gods  (No.  16) 
who  killed  Vrtra  (17)  and  other  Asuras  (24),  and  worked  the 
miracle  of  creating  the  three  worlds  (17).  Ho  is  said  to  have 
performed  severe  austerities  and  a  large  number  of  great 
sacrifices  (Yajna)  in  previous  births.  Having  gained  the  king- 
dom of  heaven  by  virtue  thereof  (23),  he  protected  it  according 
to  rules  of  Dharma  (31).  His  son  is  also  extolled  for  the  pro- 
wess of  his  unconquered  arms.  The  popularity  of  the  god  is 
indicated  both  by  the  lar^e  number  of  referencas  in  Inscrip- 
tions as  well  as  by  the  fact  that  no  less  than  twelve  kings 
assumed  the  name  Indravarman.  Many  kings  of  Champa 
are  also  referred  to  as  Indra  personified  (  No.  30  )  or  Indra 
fallen  from  heaven  to  earth  in  order  to  rula  over  the  country. 

Two  images  of  Indra  have  so  far  t>9on  discovered  in 
Champa,  one  at  Tra  Kieu  and  the  other  at  Myson.  These  are 
two  small  human  figures  and  only  identified  with  Indra  by 
the  figure  of  elephant,  the  Vdhana  of  Indra,  before  the 
pedestal.  In  one  of  them  Indra  has  probably  the  Vajra 
(  thunderbolt  )  in  his  hand  1 

2.  Yama. 

Yarna,  the  god  of  death,  is  conceived  as  a  terrible  figure, 
but  he  faithfully  maintains  the  law  in  his  kingdom  (  Nos. 
22-24  ).  He  is  referred  to  as  Dharma  (  No.  12  )  and  Dhar- 
maraja  (  24  ) 

3.  Candra. 

Candra  is  referred  to  as  god  and  the  victim  of  Rahu 
(  Nos.  23,  74). 

4.  Kurya. 

Th<3  Sun-god  is  often  coupled  with  the  Moon.  They  both 
form  part  of  the  grand  assembly  of  gods  described  in  Ins.  No. 
42.  Two  small  images  of  Surya  have  been  discovered  at 

1.   Parrn.  I.  C.  Vol.  II  p,  430 


202    MINOR  DEITIES  OF  THE  HINDU  PANTHEON 

Myaon.     They  are  identified  by    means  of  the    figure  of  horse, 
the  Vdhana  of  Surya.    The  god  holds  the  nword  in  his  hands.1 

5.  Kuvera 

Kuvera  is  described  as  a  friend  of  Mahesvara  and  a  mine 
of  wealth  (  No,  12  ).  He  is  also  called  Dhanada  and  is 
praised  for  his  liberality  (  No.  23  ).  He  is  called  "Ekaksa 
pingala",  apparently  in  allusion  to  a  story  described  fully  in 
the  Ramayaua  (  Uttarakanda  ch.  XIII  ).  A  temple  of  Kuvera 
was  erected  in  the  seventh  century  A.  D.  by  king  PrakaSad- 
harma  (  No.  14  ).  This  god  was  worshipped  by  the  people  for 
increasing  the  wealth  and  guarding  against  evils  (  No,  14  ). 
The  god  referred  to  as  ArtheSvara  in  No.  92  may  be  the  same 
as  Kuvera.  Yaksas,  th3  mythical  attendants  of  Kuvera,  are 
also  frequently  mentioned  (  No.  23,  31  etc,  ). 

6-7.  Agni  and  Vasuki  are  mentioned  in  the  passage  quoted 
above  in  Ins.  No.  31. 

8.  SarasvatI    is    mentioned    in    Ins.    No.    12    v.  26;   but 
whether  she  is  conceived  as  a  goddess  or  merely    regarded  as  a 
symbolical  expression  for  knowledge   and   learning  cannot    be 
determined. 

9.  A  god  called  Vanantare 3  vara  seems  to  have    been  wor- 
shipped in  the  later  period,  but  its  identity   is   at  present   un- 
known (  Nos.  129,  130  ). 

10-11.  Two  gods  Mandara  and  Pranave^vara  are  referred 
to  in  No.  28  but  their  identity  is  unknown. 

In  addition  to  these  gods,  there  were  other  beings  of  the 
nature  of  demi-gods  who  arj  frequently  referred  to  in  the  in- 
scriptions of  Champa.  Chief  among  these  are  the  divine  sag^s 
(  Rsis  )  (  Nos.  23,  46  etc.  )  who  are  placed  on  the  same  level  as 
the  gods  in  the  passage  quor.ed  above  from  Ins.  No.  31. 
Among  them  Brhaspati,  the  preceptor  of  the  gods,  and 

.1.   Piirm.  I.  <J.   vol.   II,  p  430 


ANCIENT  HISTORY  OF  CHAMPA  203 

KjMyapa,  the  preceptor  of  the  gode  and  demons  (  23  ),  are  men- 
tioned by  name.  The  former  is  extolled  for  his  eloquence 
(  No,  74  )  and  knowledge  of  £astras  (  No.  82  ). 

Next  to  the  divine  sages  mention  may  be  made  of  the 
Siddhas  (  Nos.  24,  35,  46  ),  Vidyadharas  (  23  ),  Caranas  (  24  ), 
Yaksas  (23,  31),  Kinnaras  (  24  ),  Gandharvas  and  Apsaras  or 
celestial  nymphs  (24,  40  ). 

A  number  of  evil  spirits  also  figure  prominently  in  the 
mythical  conceptions  of  the  people.  Prominent  among  them 
are  the  Daityas  and  Asuras  who  are  the  eternal  enemies  of  the 
gods  in  heaven  (  Nos.  12,  22,  31,  42,  46  etc.  ).  There  were  also 

the  Uragas  (  23  ),  Raknasas  (  23  ),  Pittas  (  22  )  and  Pi^acas 
(  42  ). 

Images  of  Apsaras  are  found  in  decorative  panels.  They 
wear  rich  mvJcutas  and  are  represented  as  flying  figures  with 
lotus  stem  in  their  hands.1 

The  Raksas  are  represented  by  demoniacal  figures,  with 
clinched  teeth  and  a  multiplicity  of  heads  and  arms.3 

Figur3s  of  Nagls  ara  also  to  be  seen  in  the  decorative 
panels.  They  resemble  the  Indian  figures,  having  the  body  of 
a  S3rpent  with  a  female  bust.3 

In  order  to  complete  the  sketch  of  religion  in  Champa  wo 
must  briefly  allude  to  certain  general  conceptions. 

In  the  first  place,  the  abstract  conception  of  a  supreme  God 
was  not  altogether  superseded  by  the  images  of  Siva,  Vismi  etc. 
We  find  reference  to  Him  in  Inscription  No.  12.  He  is  referred 
to  as  the  Creator  whose  ways  are  incomprehensible  to  men. 

Secondty,  emphasis  is  laid  upon  the  performance  of  sacrifi- 
ces. Merits  of  sacrifices  are  extolled  again  and  again  (  12, 
23  ).  Sacrifices  are  regarded  as  the  principal  treasure  of  good 

1.   Farm.  I.  C.  Vol.  II.  p.  431. 

2.  Ibid 

3.  Ibid. 


204    MINOE  DEITIES  OF  THE  HINDU  PANTHEON 

men  (  23  ),  and  they  beget  not  only  material  prosperity  but 
also  eupernatural  powers  (  12  ).  The  actual  sacrifices  before  a 
kindled  fire  are  referred  to  in  Ins.  Nos.  2  and  3.  In  the  latter 
case  we  have  probably  an  instance  of  human  sacrifice.  That 
this  was  not  unknown  in  Champa  is  proved  by  the  fact  that 
king  Fan  Wen,  after  having  defeated  the  Chinese  governor  of 
Nhut  Nam,  offered  his  body  in  an  expiatory  sacrifice  (  see  p. 
24  ).  ASvamedha  sacrific3  is  raf erred  to  in  Ins.  No.  12  but 
we  do  not  know  of  any  instance  of  ifcs  actual  performance. 

The  pessimistic  current  of  Indian  thought  seems  to  have 
made  a  deep  impression  upon  the  Chams.  Again  and  again 
we  read  in  the  inscriptions  how  the  kings  and  nobles,  'recognis- 
ing the  unsubstantial  nature  of  wealth  and  worldly  gain1  and 
thinking  that  this  body  is  as  impermanent  as  the  foam  float- 
ing on  waters/  performed  "meritorious  works",  to  atone  for  all 
evil  deeds  as  well  as  for  the  sake  of  salvation,  or,  as  is  often 
expressed  in  a  more  concret3  form,  for  gaining  th9  hoaven  of 
&va.  These  meritorious  works  took  various  shapos.  It  might 
be  the  installation  of  gods  or  perpetual  endowments  to  reli- 
gious institutions,  for  "gifts  made  to  gods  are  a  mode  of 
purification"  (  59  ).  But  sometimes  we  hear  not  only  of  the 
worship  of  &va,  but  also  of  Dkydna  (  meditation  )  Yoya 
(  spiritual  exarcisos  )  and  samicZAi  (  concentration  )  (Nos.  46, 
62,  65  ).  Sometimes  kings  abdicated  their  throne  in  order  to 
pass  the  remaining  days  of  their  life  in  these  religious  practices. 
(  No.  62  ).  Pilgrimage  was  also  regarded  as  a  meritorious 
work  and  an  old  king  abdicated  the  throne  and  went  over  to 
India  to  enjoy  the  bliss  of  spending  his  days  on  the  banks  of 
the  Ganges  (No.  12). 

The  Myson  Ina.  No.  59  claims  the  highest  results  from 
these  pious  practice.  Th-> author  of  this  inscription,  "knowing 

1.  Cf.  Ins.  43   Co)  v.  13 


ANCIENT  HISTORY  OF  CHAMPA  205 

that  the  body  and  its  pleasures  are  vain  and  transient",  instal- 
led lingas  and  made  gifts  to  the  gods  "who  were  present  in 
their  symbols."  He  embellished  and  enriched  SrisanabhadreSvara 
and  increased  the  riches  and  the  land  of  the  god.  The  thought  of 
Is  varadevata,  otherwise  known  as  YogI3  vara,  was  always  present 
in  his  mind.  By  the  force  of  effort  and  concentration  of  mind 
he  at  last  saw  Isvaradevata,  who  became  entirely  visible 
(  pratyakm  )  to  him  (No.  59  ).  This  may  ba  taken  as  a  sketch 
of  the  ideal  of  religious  life  in  Champa. 

A  characteristic  feature  of  the  religious  development  in 
Champa  is  the  spirit  of  toleration  that  marked  it  from  beginning 
to  end.  Although  sectarianism  prevailed,  and  two  or  three 
prsdominant  Brahmanical  sacts  flourished  side  by  side  with 
Buddhism,  we  hear  of  no  animosity  in  the  field  of  religion. 
On  the  other  hand,  we  find  a  liberal  and  catholic  spirit  pay- 
ing reverence  to  all  religious  sects.  This  is  proved  by  the 
passage  in  Ins.  No.  31  quoted  above  on  p.  200.  The  kings,  too, 
often  practically  demonstrated  their  eclecticism.  Thus  king 
Praka^adharma  installed  5iva  lingas  (  Nos.  10,  12  )  and  at  th^ 
saire  time  erected  a  temple  of  Visnu  (  No.  11  ).  King  Indra- 
varman,  too,  shows  equal  zeal  towards  Saivism  and  Buddhism 
(  No.  31  ).  Such  instances  can  be  multiplied  to  almost  any 
extent.  The  people,  too,  followed  the  example  of  the  kings  (  28). 
In  this  respect  the  Indian  colonists  maintained  the  best  tradi- 
tions of  their  motherland. 

This  brief  sketch  of  the  religious  life  may  be  concluded  by 

a  short  account  of  some  striking  popular  beliefs  and  supersti- 
tions. 

The  Indian  theory  of  transmigration  and  "Karmaphala" 
(  effects  of  deeds  done  in  one  life  passing  to  the  next)  seems  to 
have  been  the  basis  of  religious  life  ( No.  4  ).  Thus  king 
Praka'adharma  established  a  god  "with  a  view  to  destroy 
the  seeds  (  of  Karina )  which  have  the  power  of  leading  to 


206      MINOR  DEITIES  OP  THE  HINDU  PANTHEON 

births  in  quick  succession"  (  No.  12  ).  King  Jay*  Indravarman 
believed  that  "he  became  king  of  Champa  by  virtue  of  peculiar 
merits  accruing  from  austerities  of  many  previous  births"  (No. 
31  ).  The  very  interesting  fact  that  several  kings  believed 
themselves  to  be  inacrnations  of  Uroja,  who  was  bora  four  times 
in  this  earth,  have  been  already  referred  to.  King  Satyavar- 
man  was  also  regarded  as  an  incarnation  of  Vicitrasagara  (29) 
We  find  also  a  belief  in  the  influence  of  ttars  and  planets 
and  their  power  of  guiding  the  destinies  of  man.  Thus  king 
Jaya  Indravarman's  glory  and  wisdom  is  said  to  be  due  to  the 
protection  of  Mercury,  Mars,  Jupiter,  the  Moon,  the  Sun,  Venus 
and  Saturn  (  No.  31  ). 

The  belief  in  heaven  and  hell  of  course  played  a  predo- 
minant part.  In  general,  heaven  is  looked  upon  as  the  abode  of 
gods  and  abounds  in  pleasures  of  all  kinds.  Hell  is  on  th-3 
other  hand  the  place  for  sorrows  and  torments  of  all  kinds.  We 
hear  of  heaven  associated  with  a  particular  god,  such  as  Rudra- 
loka,  Isvaraloka  (24)  Buddhapada  (31.  c.  8.  ).  On  the 
other  hand,  hells,  too,  were  many  in  numb3r.  The  conventional 
number  of  hells  is  given  as  eight  (  31  ).  In  particular  re  fere  nee 
is  made  to  Raudra,  Maharaurava  (  31  )  and  Avici  (  33  ). 

The  question  of  heaven  and  hell  is  frequently  raised  in 
connection  with  perpetual  endowments.  Imprecations  in  right 
Indian  fashion  are  added  at  the  end  of  inscriptions  containing 
record  of  perpetual  endowments.  Any  one  maintaining  these  is 
promised  salvation,  heaven,  or  nirvana  along  with  his  friends 
and  relations,  while  those  who  destroy  them  are  threatened  with 
the  direst  consequences,  such  as  living  in  hell  for  aeons  with 
their  relations  and  ancestors.  In  one  case  it  is  threatened 
that  even  the  mother  of  the  man,  who  destroys  the  goods  of 
temples,  would  be  haunted  by  multitude  of  dogs  (  32  ). 

Lastly,  there  was  the  belief  in  the  Yugas.  Three 
of  them  are  mentioned  by  name  viz.  Krta,  Dvapara 


ANCIENT  HISTORY  OF  CHAMPA  207 

and  Kali.  The  Krta  age  is  the  ideal  or  golden  age 
( 74 ),  as  in  India,  when  Dharma  prevailed  in  its  entirety 
( 12 ).  The  Dvapara  which  immediately  preceded  Kali,  is 
brought  within  historical  range  by  the  mention  of  king 
Vicitrasagara  who  is  said  to  have  flourished  in  that  age  (  29 ). 
The  Chains  even  professed  to  know  the  exact  date  when 
Dvapara  Yuga  began.  For  we  are  told  that  in  the  year 
5911  of  the  Dvapara  Yuga  king  Vicitrasagara  established  a 
JMukhalinga  in  Kauthara  (  No.  29  ).  Again  the  same  event  is 
placed  1,  780,  500  years  before  1065  Saka  (No.  71).  Thus  the 
Dvapara  Yuga  commenced  in  1,  785,  268  B.  C.  It  would  b& 
interesting  to  know  the  basis  on  which  this  calculation  was 
made. 

The  Kali  Yuga  is,  of  course,  full  of  evils  (Nos.  26,  29).  It 
always  tries  to  "lead  people  to  error  and  pride"  (  No.65  )  and 
kings  have  always  to  be  on  their  guard  in  order  to  withstand 
its  evil  effects.  It  is  antagonistic  to  the  prosperity  of  kings 
(  35,  62,  74  )  who  are  consequently  obliged  to  wage  an  eternal 
war  against  it.  The  only  way  of  fighting  it  is  to  follow  the 
path  of  virtue  and  righteousness.  This  is  beautifully  expres- 
sed in  the  following  passage. 

1  I  have  nothing  to  expect  from  a  king  who,  free  from 
passion,  dutifully  protects  his  subjects  like  his  own  sons '-with 
this  melancholy  reflection,  Kali,  chased  by  the  splendour  of  tha 
king,  sadly  moved  away,  nobody  knows  where,  even  as  the 
army  of  darkness  flies  bafore  the  Sun  leaving  its  unbearable 
rays  behind."  (  No.  12,  v,  8 ) 


CHAPTER  VIII. 
Buddhism. 

Buddhism  had  also  a  fairly  strong  hold  on  the  peonle  of 
Champa.  At  least  eight  inscriptions  specifically  refer  to  that 
religion  (Nos.  28,  31,  37,  43,  93,  103,  123,  126.)  and  interest- 
ing information  about  it  is  supplied  by  them. 

Buddha  is  known  by  various  names  such  as  Jina  (  28  ), 
Lokanatha  (  37 ),  Loke3  vara  (  31 ),  Sugata  ( 37 ),  Damaresvara 
(123),  Svabhayada  (31),  Abhayada  (31),  3akyamuni,  Ami- 
tabha,  Vajrapani,  Vairocana  (37  ),  Saddharrna1  (/)  (69,  71),  and 
PramuditalokeSvara  ( 37 ). 

Buddha  is  regarded  as  born  from  a  succession  of  Buddhas 
(31 ).  He  is  omnipresent  in  this  world  (  37  )  and  his  essential 
characteristics  are  conceived  to  b?  kindnsss  and  an  anxiety  to 
deliver  all  creatures  from  misery.  "The  essence  of  his  soul  is 
pity  and  his  intelligent  is  wide  awake  in  saving  creatures. 
He  is  always  full  of  kindness  and  his  patience  is  incomparable. 
Men  overpowered  by  sorrows  and  the  dwellers  in  hell  long  to 
see  him  day  and  night;  as  thirsty  mon,  overpowered  by  sun's 
heat  long  for  cool  water  in  summer,  so  th^y,  suffering  from 
many  sorrows,  wish  to  have  a  view  of  Buddha"  (  31 ). 

Utmost  emphasis  is  laid  upon  th°  doctrines  of  Karrna  and 
transmigration  as  propounded  by  Buddha..  Deeds  done  in 
this  life  must  have  their  effect,  and  evil  deeds  lead  people  to  the 
clutches  of  Mara,  the  Buddhist  Satan.  The  Buddha  alone  can 
grant  salvation  and  rebase  people  from  tho  terrible  hosts  of 
Mara  in  hell.  These  ideas  are  beautifully  expressed  in  the 
two  following  verses,  the  first  of  which  is  unfortunately 
mutilated. 

1  Saddharma  really  means  Buddhism,  but  it  seems  to   bo  used 
also  for  Buddha. 


ANCIENT  HISTORY  OF  CHAMPA  209 

"Hail  !  constant  reverence  to  that  merciful    one 

Those  whose  happiness  was  over,  and  who  were  being 
struck  by  iron  rods... got  the  highest  salvation  by  thinking  oi 
Loke£vara. 

"Sinful  men  attached  to  their  works  in  former  lives,  and 
without  any  hope  of  deliverance,  were  eternally  surrounded 
by  the  terrible  hosts  of  Mara,  and  overpowered  by  hunger  and 
thirst  on  account  of  their  want  of  liberality  and  aversion  to 
Sugata  (i.  e  Buddha)  in  former  times.  But  being  rescued  by 
Vajrapfini  from  the  hell,  they  secured  the  way  to  salvation 
pointed  out  by  the  Buddha".  (No.  37,  vv,  1-2) 

This  salvation  is  defined  as  the  "attainment  of  the 
Buddhist  Nirvana  to  which  there  is  no  parallel"  (No.  31).  It 
is  also  evident  from  the  Dong  Duong  Ins.  (No.31,c-8)  that  there 
was  a  popular  conception  of  a  Buddhist  heaven,  where  vir- 
tuous people  might  enjoy  pleasures  along  with  their  ser- 
vants. 

Buddhism  seems  to  have  obtained  a  great  deal  of  royal 
favour,  and  statues  and  temples  of  Buddha  were  erected  by 
kings  and  people  alike.  There  was  also  a  powerful  com- 
munity of  Buddhist  monks  and  we  hear  of  erection  of  monas- 
teries in  different  parts  of  the  kingdom. 

We  learn  from  the  inscription  of  Sthavira  Buddhanir- 
vana  dated  829  A.  D.  (No  28),  that  his  father  erected  a  Bud- 
dhist temple  and  a  Buddhist  monastery  and  granted  lands  to 
the  latter,  apparently  for  defraying  the  expenses  of  the  monks 
living  therein.  The  famous  Dong  Duong  Ins.  (No.  31)  informs 
us  that  king  £ri  Jaya  Indravarinan,also  known  as  "L^ksmln- 
dra,  Gramasvaml,  installed  an  image  of  "Loke£vara",  called 
after  him  "Laksrnlndra-Loke^vara,  in  875  A.  D.  He  also 
founded  a  monastery  for  the  perpetual  enjoyment  of  the 
Bhiksu-samgha  or  the  community  of  monks,  and  placed 
therein  all  the  necessaries  of  life.  Ho  also  endowed  the 


210  BUDDHISM 

monastery  with  a  large  number  of  fields.  He  did  all  these 
for  the  sake  of  Dharrna,  for  the  propagation  of  Buddhism 
and  not  for  his  own  enjoyment  or  increment  of  royal  reve- 
nues. Usual  benedictions  and  imprecations  for  those  who 
maintain  or  destroy  the  gifts  are  added  at  the  end.  Indra- 
varman,  who  was  thus  a  devoted  follower  of  Buddhism,  got 
the  posthumous  titla  of  Parama-Buddhaloka  fNo.  36),  The 
An-Thai  Ins.  (No.  37)  dated  902  A,  D.  records  the  erection 
of  temples  and  monasteries  by  kings  Bhadravarman  and  In- 
dravarman,  apparently  at  the  request  of,  and  out  of  respect 
for  a  monk  called  Nagapuspa.  Again,  the  Nhan-Bieu  Ins. 
(No.  43),  dated  911  A.  D.,  records  that  a  dignitary  of  Champa 
erected  a  temple  of  Avalokitesvara  and  a  monastery,  called 
Vrddhaloke^vara,  apparently  after  his  grandmother,  princess 
Lyan  Vrddhakula. 

Referring  to  the  condition  of  Buddhism  in  Lin-i  or 
Champa,  I-tsing  remarks  that  "the  Buddhists  generally  be- 
long to  the  Aryasammiti-uikaya  and  there  are  also  a  few 
followers  of  the  Sarvastivadanikaya '.  This  would  mean  the 
prevalence  of  Hlnayana  sects.1  r$ut,  according  to  the 
inscriptions,  the  later  Mahayftna  form  of  Buddhism  was  most 
predominant  in  Champa.  This  clearly  fallows  from  the  reference 
to  AvalokiteSvara,  Amitabha  etc.  as  well  as  from  the  concep- 
tions of  Vajradhatu,  Padrnadhatu  and  Cakradhatu  (No.  37). 
Hence  it  is  that  a  large  number  of  Buddhist  goJs  and  god- 
desses received  the  homage  of  the  people.  Some  of  these 
divinities  are  named  in  Kim  Choua  Ins.  (No.  93)  viz  £rl 
Jina  Parame-vara,  £>rl  JinalokeSvara,  £rl  SaugatadeveSvara 
£rl  Jina  VrddheSvarl  and  £>rl  Jinadevadevi 

It  is  a  notable  fact  that  sanctuaries  of  £iva  and  Buddha 
and  monasteries  of  these  two  sects  were  often  erected  side  by 
side  by  the  same  donor  (cf.  Nos.  28,  31,  43).  The  reciprocal 

1.  I-tsing  by  Takaknsu  p,  12. 


ANCIENT  HISTORY  OF  CHAMPA  211 

influence  of  theae  two  religious  sects  is  also  indicated  by  the 
fact  that  Buddha  was  called  Damarelvara  (No.  123),  the  lord 
of  Damaras  or  bhutaa,  an  epithet  originally  belonging  to 
^iva.  It  is  also  a  note-worthy  fact  that  figures  of  Siva 
decorated  the  famous  Buddhist  temples  of  Dong  Duong.1 

It  may  be  observed  in  conclusion  that  the  famous  Bud- 
dhist formula  "ye  dharmah  hetupra.bhav&h"  etc.  is  also  found 
in  Champa  (No.  126). 

The  archaeological  remains  have  corroborated  the  evi- 
dence of  inscriptions  in  regard  to  the  importance  of  Bud- 
dhism. The  Dong  Duong  Ins.  of  Iridravarman  Parama-Bud- 
dhaloka  refers,  as  we  have  seen  above,  to  the  erection  of  a^ 
Buddhist  temple  and  a  monastery  Now,  the  excavations 
at  that  place  have  unearthed  the  remains  of  a  Buddhist  temple, 
far  greater  in  dimensions  than  the  largeHt  Brahmauical 
temple  in  Champa.  Several  images  of  Buddha  have  also 
been  discovered  amid  the  ruins.  On  the  whole  Dong  Duong 
appears  to  have  been  an  important  stronghold  of  Buddhism. 

An  image  of  Buddha  found  at  Dong  Duong  is  nearly  5 
ft.  in  height.  It  is  seated  in  European  fashion  with  the 
hands  on  the  knees  and  has  U  riia  and  Usiusa.  The  god  is 
seated  on  a  large  pedestal  and  around  him  are  a  series  of 
figures  paying  homage  to  him.  A  fine  standing  image  of 
Buddha  in  bronze  has  also  been  found  at  Dong  Duong.  It 
is  regarded  as  the  most  artistic  representation  of  Bud  dim  so 
far  discovered  in  Champa. 

There  is  a  peculiar  Buddha  figure  at  Trung  Tin.  Bud- 
dha is  seated  cross-legged  on  the  body  of  a  serpent,  which 
has  been  arranged  in  the  form  of  a  rectangular  pillar,  and  is 
protected  by  its  seven  hoods.  Sometimes,  as  at  JChau  Tho 
Dong,  Buddha  figures  are  seated  between  two  atupcks.  A 

1.     Farm  I.  C.  II.  p.  134, 


212  BUDDHISM 

terracotta  figure  discovered  at  Phuoc  Tinh  also  represents 
Buddha  as  protected  by  a  Naga  and  seated  between  two 
stupaa. 

A  number  of  small  but  interesting  terracotta  seals  con- 
taining Buddhist  figures  have  been  discovered  in  the  cave  of 
Phong-nha  in  Quang-Binh.  They  represent  (1)  a  dagaba, 
(2-3)  two  images,  probably  of  AvalokiteSvara  and  (4)  a  female 
deity,  probably  Tara,  and  (5-6)  two  Buddha  figures,  one  in 
Bhumisparsa  and  the  other  in  Dharmacakrapra  vartana-mudra. 
It  appears  that  the  cave  was  a  sanctua  ry  of  the  Mahayftna 
Buddhists  who  frequented  it  in  large  numbers  and  purchased 
these  seals  probably  to  preserve  them  as  amulets. 

The  influence  of  the  Mahayana  form  of  Buddhism  is  fur- 
ther indicated  by  a  bronze  statue  of  Bodhisattva  found  in 
the  neighbourhood  of  BinhDinh.  The  god  is  seated  cross-legged 
on  the  coils  of  a  Naga,  and  his  head  is  protected  by  its  seven 
hoods.  He  is  decorated  by  a  rich  headdress,  rich  ornaments 
hanging  from  the  ear,  necklaces  and  bracelets.  His  dress  is 
transparent  like  that  of  the  Buddhist  figures  of  the  Gupta  period, 
and  not  marked  by  waving  lines  as  we  find  in  the  Gandhara 
images  and  in  the  Buddha  figure  described  above.  It  passes 
tinder  his  right  armpit  and  covers  the  left  shoulder.  The 
soles  of  his  feet  are  marked  by  cakra  or  the  figure  of  a  wheel. 
The  two  hands  rest  on  the  lap,  while  the  palm  of  his  right 
hand,  placed  on  that  of  the  left,  shows  the  sign  of  a  lotus 
flower. 

There  is  also  a  standing  image  of  Bodhiaattva  in  stone, 
found  at  Phuoc  Tinh.  Two  other  figures  discovered  at  Binh 
Dinh  have  been  doubtfully  identified  as  Buddha  or'  Bodhi- 
sattva  1 

1.  Parrn   1.  C.    Vol.  11,    pp.    433   ff.  B.  E.  P.    Vol.  I,    pp.   22  fl 
Figt.  7.12. 


ANCIENT  HISTORY  OF  CHAMPA  213 

The  evidence  of  inscriptions  and  sculptures  thus  leads 
to  the  conclusion  that  although  not  so  predominant  as 
^aivism,  Mahayana  form  of  Buddhism  had  a  great  hold  on 
the  country. 

King  Sri  Jaya  Indravarmndeva  VII  was  evidently  a  great 
patron  of  this  sect.  We  are  told  that  he  was  learned  in  the 
doctrines  of  Mahftyana  and  m«talled  several  Mahayana  dei- 
ties (No.  81) 

It  is  rather  remarkable  that  remains  of  stupas,  a  struc- 
ture almost  invariably  assoc  ated  with  Buddhism,  are  almost 
conspicuous  by  absence.  Bat  the  existence  of  stupaa  in 
Champa  in  ancient  times  is  oroved  by  references  in  Chinese 
books.1  It  may  be  safely  held  that  the  ruins  of  these 
structures  proved  useful  quarries  in  later  times,  as  in  India, 
and  the  stupas  nearly  vanished  from  the  surface  of  the 
earth. 


1.  T'ounc  Pao— 1910,  p.  497. 


CHAPTER  IX. 

Society. 

The  Indian  colonists  in  Champa  tried  to  build  up  a 
society  of  the  orthodox  Hindu  type,  but  it  bad  to  be  modi- 
fied in  some  essential  aspects  by  the  pre-existing  traditions, 
manners  and  customs. 

The  people  were  theoretically  divided  into  four  castes, 
Brahmana,  Ksatriya,  Vaisya  and  ^udra.1  Bat  this  division 
hardly  existed  in  practical  life  except  with  regard  to  Brah- 
manas  and  Ksatriyas.  The  terms  Vaisya  and  budra  are  only 
referred  to  in  a  solitary  inscription,  whereus  references  to 
Brahmaua  and  Ksatriya  are  numerous.  Even  when  a  gene- 
ral enumeration  of  castes  is  intended,  the  terms  Vai?ya  and 
6udra  are  conspicuous  by  their  absence.  Thus  we  read  in 
the  imprecatory  verses:  "Those  who  take  away  those  goods- 
Ksatriyas,  Kings  or  Brahmauas — fall  every  day  into  thd 
doleful  hell  along  with  their  father  and  mother/'  Again: 
"Those  kings,  Ksatriyas,  Brahinanas,  ministers... merchants 
who  take  away  or  destroy  these  etc.  "* 

It  is  evident,  therefore,  that  the  fourfold  division  of  so- 
ciety in  accordance  with  the  injunction  of  the  Hindu  Sastras 
was  merely  theoretical.  The  Indian  colonists  belonged  mairi- 
Jy  to  the  ranks  of  Ksatriyas  and  Brahinanas,  while  there 
was  probably  no  very  aharp  distinction  between  the  other 
classes  of  society.  The  merchants,  on  kccount  of  their  wealth, 
probably  occupied  a  high  position  in  society  as  indicated  by 
the  passages  quoted  above,  but  beyond  this  there  were  pro- 
bably no  social  divisions  among  the  common  rank  of  people, 
whether  Indian  or  Chams.  There  is  no  clear  indication 
in  the  inscriptions  that  the  conquered  Chains  were  specially 
marked  out  for  the  servile  position. 

1    Ins.  No.  65.  2.  No.  31. 


ANCIENT  HISTORY  OF  CHAMPA  215 

The  distinction  between  Brahmanas  and  Ksatriyas  seems 
more  akin  to  that  of  classes  r ither  than  that  of  castes.  For 
one  thing,  it  is  evident  that  intermarriage  between  the  two 
was  in  vogue.  Thus,  according  to  the  Ins.  No.  12.  King  Rud- 
ravarman  was  the  "son  of  an  eminent  Brahmana"  and  the 
"son  of  the  daughter's  daughter"  of  glorious  Manorathavar- 
inhn".  Manorathavarman,  as  is  apparent  from  his  title 
Varman,  muat  have  been  a  Ksatriya,  and  thus  Rudravarman 
had  a  Brahmana  father  and  Ksatriya  mother.  This  conclu- 
sion is  corroborated  by  the  fact  that  in  Ins.  No.  7  he  is 
called  the  "ornament  of  the  Brahma-Ksatriya  family  (or 
families).  Again,  the  sister  of  king  Prabhasadharma  married 
Satyakausikasvarni.  The  latter  was  undoubtedly  a  Brahmaua 
(see  p.  39fF.  above)  and  the  issue  of  this  marriage,  Bhadre£- 
varavarman,  is  said  to  have  "shed  lustre  on  both  the  Ksatriya 
and  Brahmana  families"  (Ins.  No.  12,  vv.  12-13).  That  such 
marriages  were  pretty  frequent  seems  to  follow  from  Ins. 
No.  75,  where  the  king,  Sri  Jay*  Harivarmadeva,  is  said  to 
belong  "to  Ksatriya  family  on  both  the  father's  and  mother's 
hide".  Such  qualifying  phrases  would  have  been  absolutely 
uncalled  for  if  marriage  usually  took  place  between 
members  of  the  same  caste. 

It  is  probably  the  marriage  relation  between  Ksatriyas 
and  Brahmanas  that  gave  ris3  to  a  new  clan,  the  Brahma- 
Ksatriyas,1  to  which  frequent  reference  is  made  in  inscrip- 
tions. The  word  literally  means  "partaking  of  the  character 
of  both  Brahmana  and  Ksatriya."  Two  kings  viz.  Rudravarman 
(Ins.  No.  7)  and  Indravarm'in  (No.  23)  are  said  to  be  the 
head  of  the  Brahma-Ksatra  clan.  The  Brahma-Ksatra  is  a 
well-known  caste  in  India.  The  Sena  kings  of  Bengal  be- 

1.  On  the  meaning  and  origin  of  the  term  Brahma-Ksatra,  See 
Prof.  Bhandarkar'a  article  in  J.  A  S.  B  (N.  S.)  Vol.  V. 
1900.  rm.  1fi7-87. 


216  SOCIETY 

longed  to  this  caste  and  it  exists  till  to  this  day  in  many 
parts  of  India.  In  Champa,  however,  the  Brahma-Ksatriyas 
do  not  seem  to  have  formed  a  separate  caste  or  class,  but  were 
merely  a  subdivision  of  the  Ksatriyas.  This  is  conclusively 
proved  by  a  comparison  of  the  two  inscriptions,  Nos.  72,  and 
75.  In  the  former,  the  king,  Sii  Jaya  Harivarniadeva,  is 
said  to  belong  to  "Brahma-Ksatriya  caste",  but  in  the  latter 
inscription  he  is  expressly  said  to  belong  to  "Ksntriya  family 
on  both  his  father's  and  mother's  side".  Thus  Brahma-Ksa- 
tra  can  only  be  regarded  as  a  sub-class  under  the  Ksatriyas, 

and  in  any  case  there  could  not  possibly  be  any  rigid  dis- 
tinction between  the  two. 

The  Brahmanas  occupied  a  high  position  in  society.  As 
has  already  been  observed,1  they  did  not  dominate  over  the 
king  and  the  state  to  the  same  extent  as  in  India.  But 
otherwise  they  occupied  a  position  of  great  dignity.  The 
Brahmanas  are  regarded  as  gods  among  men,  and  the  murder 
of  a  Brahmana  is  regarded  as  a  very  heinous  crime  (No.  12). 
According  to  the  same  inscription  even  kings  are  said  to  be 
devoted  to  them  (No.  12).  It  is  doubtful,  however,  whe- 
ther they  ranked  above  the  Ksatriyas.  It  is  true  that  in 
the  only  instance  where  the  traditional  four  castes  are  enu- 
merated, the  Brahmanas  occupy  the  conventional  position  of 
supremacy;  but  in  a  good  many  instances  where  only  the  two 
classes  are  mentioned,  the  Ksatriyas  are  placed  before  the 
Brahmauas,3  as  we  find  in  Buddhist  and  Jaina  books,  accor- 
ding to  which  the  Brahmanas  are  inferior  to  the  Ksatriyas. 
On  the  whole,  the  available  materials  saem  to  show  that  the 
distinction  between  the  Brahmanas  and  the  Ksatriyas  was  not 
a  very  rigid  one,  and  they  cannot  be  said  to  have  formed 
two  castes  in  the  strict  sense  of  the  term. 

1  cf.  p.  150  above 

2  cf.  Ins,  NO.  12,  v.  13  ;  Ins.  No.  31,  C  v.  7,  and  D. 


ANCIENT  HISTORY  OF  CHAMPA  217 

The  constant  mention  of  the  Brahmauas  and  the  Ksa- 
triyaR  seem  to  show  that  these  were  really  distinguished 
from  the  rest  of  the  population.  Bat  whether  this  distinction 
led  to  any  restriction  about  food  and  marriage  such  as  pre- 
vails in  India  between  two  castes,  we  are  unable  to  deter- 
mine. Taking  everything  into  consideration  it  would  seem 
quite  safe  to  conclude  that  the  society  was  really  divided  into 
two  broad  classes,  the  higher  one  composed  of  Brahmanas 
and  Ksatriyas,  and  the  lower  one  consisting  of  the  remaining 
people. 

But  there  was  another  important  distinction  in  society 
viz.  that  between  the  aristocracy  and  commonalty.  These 
two  divisions  were  certainly  overlapping  to  a  great  extent. 
In  other  words,  the  members  of  the  aristocracy  most  often 
belonged  to  the  Brahmana  and  Ksatriya  classes  but  it  almost 
certainly  comprised  other  people,  who  gained  this  high  rank 
by  virtue  of  wealth  or  services  rendered  to  the  state. 

The  external  symbols  of  aristocracy  are  described  in  de- 
tail in  the  inscription  No.  39.  We  are  told  that  these  privi- 
leges "difficult  to  be  attained  by  others  in  this  world"  were 
granted  to  the  minister  Ajfia  Mahasamanta  by  the  king  as 
reward  for  faithful  services. 

The  privileges  consist  of: — 

(1)  Articles  of  dress  and  ornaments. 

(2 )  Right  to  use  special  conveyances,    such  as  palanquins 
and  elephants,  to  the  accompaniment  of  music  etc. 

(3)  Claim  to  be  seated    near  the  king. 

Among  the  articles  of  dress  are  mentioned  :  "The  honour 
of  putting  a  garland  on  his  head,  the  distinction  of  being 
marked  by  an  excellent  tilaka  (mark  on  the  forehead),  a  com- 
plete ornament  for  the  ear§,  best  ear-ring,  a  pair  of  robes, 
decoration  by  golden  girdle-string,  an  axcelleat  dagger  with 


218  SOCIETY 

a  golden  sheath,  a  vessel  and  a  cirdnda  white  as  silver.  To 
these  are  added  "an  umbrella  made  of  the  ftat.hers  of  pea- 
cock and  a  multitude  of  pitchers  and  vases,  a  id  a  palanquin 
with  silver  staff"  Similar  honours  were  conferred  by  the  king 
a  brother  of  the  minister  named  Sjiia  Jayendrapati  as  a 
mark  of  appreciation  of  his  poetical  merits.  We  are  told 
that  in  nine  different  temples  of  the  realm  Ajiia  Jayendrapati 
composed  poetical  inscriptions  engraved  on  stones,  and  as  a 
reward,  obtained  from  the  king  various  distinctions  such  as 
palanquin,  parasol  decorated  with  peacock  feathers  etc.  (Ins, 
No.  39,  b) 

In  botli  these  respects  the  Indian    colonists    kept    up  the 
tradition  of  their  motherland.  In  ancient  India   people    laid  a 
#reat  stress  upon  the  special   privileges  of  wearing  particular 
dresses  and    using    particular  conveyances,  and  these  distinc- 
tions were   granted    by   the    king  upon  poets  and  other  great 
personages  in  recognition    of  their  loyal  arid  faithful  services. 
Traces  of  these    customs   still    persist  in    the  Native  States  of 
India,  particularly  among  the  Rajput  States. 

The  family  to  which  the  two  ministers  belonged  may  be 
regarded  as  a  typical  aristocratic  family.  Of  the  three  bro- 
thers, two,  as  we  have  seen  above  distinguished  themselves 
in  court  by  administrative  ability  and  poetic  talents.  The 
third  brother,  Sjiia  Narendra  Nrpavitra  was  no  lees  famous. 
He  was  "versed  in  all  sacrificial  ceremonies  and  in  all  treatises 
dealing  with  the  £aiva  religion".  Besides,  he  was  a  linguist, 
and  by  hard  exertion  mastered  the  languages  of  neighbouring 
countries.  We  are  told  that  he  "was  able  to  understand 
thoroughly  the  meaning  of  messages  sent  by  kings  from 
different  countries,  after  looking  over  them  only  for  an  ins- 
tant". Whether  he  was  a  Brahmana  or  Ksatriya  by  caste 
we  do  not  know,  but  the  case  of  the  three  brothers  certainly 


ANCIENT  HISTORY  OF  CHAMPA  219 

shows  that  so  far  at  least  as   occupation    went   there  was  no 

very  hard  and    fast   line    between   the   Brahmauas  and   the 
Ksatriyas. 

In  addition  to  the  distinctions  mentioned  above  the  king 
also  granted  titles  to  the  members  of  the  aristocracy.  We 
have  got  reference  to  several  high  officials  who  were  rewar- 
ded in  this  manner.  Thus  king  Jayasimhavarman  gave  three 
titles  to  his  favourite  Captain  of  Guards  viz.  Tlvarakalpa,  6iva- 
kalpa  and  ^rikalpa  (Ins.  No.  35).  Again  PovKlufiPilih  Rajadva- 
rah  "obtained  the  title  of  Akaladhipati  as  a  reward  for  the  zeal 
with  which  he  served  the  king"  (Ins.  No.  43).  But  Rajadva- 
rah  obtained  something  moro  substantial  for  his  services,  viz. 
a  grant  of  lauds.  It  appears  that  such  grants  almost  always 
accompanied  the  other  distinctions  in  order  to  enable  the  reci- 
pients to  maintain  their  dignity,  and  this  laid  the  foundation 
of  a  hereditary  landed  aristocracy.  Unfortunately  there  are 
not  enough  details  to  pursue  the  subject  any  further. 

A  general  idea  of  the  manners  and  customs  of  the  aristo- 
cracy may  be  formed  from  what  has  been  said    above  regard- 
ing the  king  (pp.  161  ft').     But    history,   aa   properly    under- 
stood, should  concern  itself    more  with    the   life   of  commoa 
people  than  with  big  events  connected  with  kings  and  nobles. 
Unfortrnately,  however,  it  is  difficult  and  well-nigh   impossi- 
ble to  make  this  the  guiding  principle    when    one  has  to  dis- 
cuss the  history  of  any  ancle  at  civilisation.     For  the    written 
materials  on  which  we  are  to  base    our   accounts   are    mostly 
concerned  with  the  higher  classes  of  people,    and    it  is  only  in 
an  indirect  way  that  we  can    glean    some  informations    from 
them  about  common  people.     It  is  only  when   we   are   fortu- 
nate enough  in  coming  across  a  highly  developed  national  art 
that  we  may  entertain  some  hopes  of   reconstructing   the  life 
of  the  people  at  large.     Fjr  tra^  art  Is  a  fair   index   ol    com- 
mon life,  more  so  when  it  is  rich   in  phonetic  value. 


SOCIETY 

The  art  of  Champa  was  fairly  developed  and  its  phone- 
tic ^alue,  although  not  very  high,  is  not  altogether  negligible. 
It  18  possible  therefore  to  get  some  valuable  information  from 
a  careful  study  of  this  art.  But  one  note  of  warning  has  to 
be  sounded  before  we  proceed  to  this  task.  As  will  be  de- 
monstrated in  the  next  chapter,  the  art  of  Champa  was  deri- 
ved from  that  of  India  and  not  of  indigenous  growth.  Its 
spirit  was  also  Indian.  It  is  difficult  to  judge  therefore  the 
extent  to  which  it  reflects  the  national  life  of  Champa  as 
against  merely  handing  down  the  traditions  of  the  parent 
art.  With  this  reservation,  and  subject  to  the  risk  of  being 
led  astray  at  times,  we  may  cull  a  few  valuable  informations 
regarding  the  dress  and  ornaments  of  common  people  in  an- 
cient Champa. 

First  as  to  the  dress.  It  is  indeed  very  striking 
that  the  sculptures  represent  the  dress  of  the  people 
as  very  scanty.  Only  the  portion  below  the  waist  is  covered; 
the  rest  of  the  body,  even  in  cases  of  females,  is  nude.  The 
evidence  of  art  in  this  respect  is  in  full  agreement  with  the 
Chinese  accounts  (cf.  p.  11  above;.  It  is  possible  that  in 
course  of  time  a  garment  for  the  upper  part  of  the  body  was 
introduced,  but  this  is  not  reflected  in  the  artistic  representa- 
tions, till  a  very  late  period. 

As  to  the  dress  which  covered  the  lower  part  of  the  body 
it  may  be  broadly  divided  into  two  classes,  the  long  and  the 
short.  The  long  one  extends  down  to  the  ankle  while  the 
short  one  never  reaches  beyond  the  knee,  and  sometimes  even 
stops  short  much  above  it  There  were  of  course  great  varie- 
ties in  both.  Sometimes  ths  cloth  was  quite  plain,  but  often 
it  contained  rich  and  varied  designs  in  variegated  colours, 
and  was  plaited  in  fancy  patterns.  In  most  cases  we  find  a 
loose  scarf  over  the  dress  hanging  between  the  legs.  At  a 
later  period  this  was  replaced  by  either  aprons,  or  richly 


dwriptif 


PI.  I.     Dress,  as  illus 

.iwl  from   ike,  pnblimtions   of  E colt 
monument*  CVn«.«  fyy  //.  P<mnmtwr 


ures.  (cl  p.  220.) 


:\rir("nw-()rlf"n,t,    \rolt*     XI,    X  11 

r,  C 


PI.  II.     Head-dress 

( Reproduced  from    the,  publications    ( 
descriptif  des  monuments  Cams  by  H.  Pann 


i  Sculptures,  (cf.  p.  221.) 

4f,nl,  Voh.   XI, 


ANCIENT  HISTORY  OF  CHAMPA  221 

plaited  folds,  of  cloth.  The  long  dress  resembles  a  modern 
petticoat,  while  the  short  one  looks  like  drawers.  As  a  rule 
women  put  on  the  former  and  the  men  the  latter.  Both 
were  tied  to  the  waisfc  by  a  belt  which  was  sometimes  richly 
decorated  with  jewels.1 

The  ascetics  and  the  servants  are  often  figured  as  dres- 
sed in  an  Indian  langwti,  a  narrow  strip  of  cloth  passing 
round  the  h  p  and  between  the  legs. 

As  to  the  colour  of  these  dresses  the  sculptures  teach  us 
nothing.  One  Chinese  authority  says  that  the  colours  chiefly 
used  were  black,  yellow,  red  and  purple,  whereas  the  use  of 
white  was  punishable  by  death. 

The  Chams  paid  some  attention  to  hair-dressing.  The 
sculptures  have  preserved  a  number  of  specimens,  showing 
the  curious  ways  in  which  they  tied  their  hair  in  various 
fanciful  patterns.  They  also  used  head-coverings  of  various 
types.  It  appears  on  a  careful  examination  of  the  sculptures 
that  during  the  early  period  the  hair  was  either  tied  in 
round  and  high  chignon  or  allowed  to  fall  loosely  over  the 
neck  and  soulders.  Sometimes  a  diadem  was  used  either  by 
itself  or  just  to  keep  the  chignon  in  its  place.  Later  on  caps 
(nubkutKa)  sf  various  shapes  were  introduced,  most  of  these 
being  either  conical  or  cylindrical.  Sometimes  they  showed 
rich  designs  and  a  high  degree  of  workmanship,8 

As  regards  foot-wear  the  Chinese  evidence  is  in  full 
accord  with  the  evidence  of  sculptures.  According  to  an 
authority  quoted  by  Ma  Touan-lin,  only  the  upper  classes 
used  shoes  made  of  skin,  while  the  common  people  walked 
barefooted.  Another  authority  belonging  to  the  15th  century 
reports  that  "only  the  king  wears  shoes,  the  courtiers  are 


,  I.  C.  PI.  PLXXV--CLXXVL 
2.  Farm.  1.  C  PI.  CLXXV1II,  CLXXIX. 


222  SOCIETY 

barefooted",  and  the  officers  of  S.  S.  Galathee  have  noted  the 
same  state  of  things.  But  the  last  two  observations  can  only 
refer  to  the  well-known  oriental  custom  according  to  which  the 
courtiers  must  leave  their  shoes  before  appearing  in  kiag'a 
presence.  Even  to-day  nobody  can  appear  before  a  ruling 
prince  in  the  Native  States  of  India  with  shoes  on;  but  this 
does  not  prove  that  they  are  in  the  habit  of  walking  bare- 
footed even  outside  the  court.  We  can,  therefore,  accept  the 
statement  of  Ma  Touan-lin,  viz.  that  the  practice  of  wearing 
shoes  was  limited  to  upper  classes  alone.  This  is  corroborated 
by  the  fact  that  shoes  are  very  rarely  represented  in  the  scul- 
ptures. The  few  specimens  that  we  come  across  are  all  of  the 
type  of  sandals  tied  to  the  foot  by  means  of  a  strap.  Some- 
times is  decorated  with  jewellery  (cf.  above  p.  161.  1.  18). 

The  ornaments  of  the  ear  are  man}''  and  varied  in  chara- 
cter. There  is  first  the  disc  set  in  the  ear-lobe.  It  18  either 
circular  or  oval  and  sometimes  of  the  shape  of  a  flower.  Ib 
has  a  knob  in  the  centre  which  is  also  variously  designed. 
Then  come  the  rings,  sometimes  quite  large  in  number,  which 

are  set  round  the  ear.  Lastly  the  pendants,  which  are  often 
fairly  heavy. 

Next  to  the  ear-ornaments  may  be  mentioned  the  brace- 
lets round  the  wrist  as  well  as  round  the  upper  part  of  the 

arm  near  the  shoulder.  Similar  ornaments  are  also  put  round 
the  ankles. 

Among  other  ornaments  noticeable  in  the  sculptures  may 

be  mentioned  necklaces  and  girdles  both  of  which  show  a  rich 
variety  of  designs. 

Lastly,  it  appears  that  the  sacred  thread  (upavlta)  lost 
its  religious  character  in  Champa  and  came  to  be  used  as  an 
ornament  among  the  people. 

It  is  evident  from  a  general  study  of  art  in  ancient 
Champa  that  the  people  led  a  life  of  ease,  if  not  alwaj's  of 
opulence  and  luxury.  The  few  data  we  possess  regarding 


ANCIENT  HISTORY  OF  CHAMPA  223 

their   economic   conditions    also    corroborate    the   same  view. 

Agriculture  was  no  doubt  the  principal  occupation  of  the 
people.  Although  the  quantity  of  fertile  lands  was  rather 
small  they  made  good  tha  defect  by  a  system  of  irrigation, 
traces  of  which  exist  even  to  this  day.  The  chief  products 
have  been  already  referred  to  (p.  8)  and  the  cultivation  of 
these  must  have  afforded  maintenance  to  the  great  majority 
of  people.  But  trade  and  industry  was  also  fairly  developed 
and  we  have  many  references  in  Chinese  literature  to  the 
manufactures,  and  arts  and  crafts  of  Champa. 

A  few  of  these  may  be  noted  below  : — 
A.  AGRICULTURAL. 

1.  (a)  They  cultivated  the  mulberry-tree    for    the  produc- 
tion  of   silk-worms,   as    well  as  the  cotton-tree.     They  made 
cloths  of  silk  and  cotton  of  various  kinds  and  hues,  and  these 
formed  an    important   industry     of   the    people.     Sometimes 
embroidery  of  gold,    silver,   pearls   and  jewels  was  added  to 
cloths,  and  the  Chams  made  great  progress  in  this  art. 

(b)  Manufacture   of   perfumes   from   sandalwood   and 
similar  other  trees. 

2.  Manufacture  of  alcohol  from  the  juice  of  betel-nut. 

3.  Straw  hats  were  made  from  a  kind  of  palms  grown  in 
water. 

4.  Mats  were  made  from  fan-palm. 

5.  Ropes  and  fine  basket    work   made  out  of  a  variety  of 
plants  and  herbs. 

B.  MINERAL. 

1.  The  different  metals   gold,  silver,  copper,  iron  and  tin 
were  extracted  from  soil   and   manufactured  in  the  shape  of 
utensils  and  ornaments  of  various  kinds. 

2.  Large  number  of  precious   stones  developed  the  art  of 
jwellery. 

3.  There  was  also  a  brisk  trade  in   corals  of  all  sorts  and 
pearls  of  great  value. 


224,  SOCIETY 

4.  China  vases  were  also  manufactured  to  a  very  large 
extent. 

C.  ANIMAL  PRODUCT. 

1.  Ivory  work  was  a  very  important  industry. 

2.  The  horn  of  rhinoceros  was  regarded  as  very   valuable 
on  account  of  its  medical  property,    and  formed  an  important 
article  of  commerce. 

In  addition  to  the  above  there  were  also  the  important 
arts  of  carpentry,  stone-cutting,  brickmaking  and  masonry. 

Last,  but  not  of  the  least  importance  among  the  indus- 
tries was  that  of  ship-building.  By  their  very  geographical 
position  the  Chains  were  dependent  for  their  safety  upon  a 
keen  martitime  activity,  and  the  Chinese  •vidence  makes  it 
quite  clear  that  they  had  a  powerful  navy.  The  Chams  were 
hardy  fearless  mariners  and  boldly  plied  the  ocean  for 
the  purposes  of  trade  and  war.  There  were  mercantile  ves- 
sels as  well  as  ships  of  war.  We  often  hear  of  Cham  fleet 
harassing  the  coasts  of  Annam  and  Cambodge  and  pillaging 
the  sea-coast  towns  and  ports.  They  also  visited  China,  Java 
and  other  neighbouring  countries. 

An  infamous  activity  of  the  Cham  mariners  was  the 
systematic  piracy  in  which  they  were  engaged.  Not  only  did 
they  pillage  defenceless  towns  and  ports  011  the  sea  coat t  by  a 
sudden  raid  but  they  also  captured  and  plundered  vessels 
which  passed  along  their  coast.  The  vessels  going  to  or 
coming  from  China  which  had  of  necessity  to  sail  close  to  the 
shores  of  Annam,  were  their  special  victims,  and  for  some 
time  the  Annamese  waters  came  to  be  regarded  with  terror 
T)y  the  trading  people  ef  the  east. 

An  indirect  consequence  of  this  nefarious  activity  of  the 
Chams  was  the  influx  of  slaves  among  them.  Regular  slave- 
trade  was  carried  on  by  the  Cham  merchants,  and  aUves  formed 


ANCIENT  HISTORY  OF  CHAMPA  225' 

a  prominent  element  of  the  population  in  addition  to  aristo- 
c  racy  and  commonalty.  We  get  frequent  references  to  slaves 
in  tlse  inscriptions  and  it  became  a  normal  practice  for  all 
who  endowed  a  temple  to  assign  to  it  both  male  and  female 
slaves  for  carrying  on  menial  work.  These  inscriptions  refer 
to  slaves  of  both  the  sexes  belonging  to  all  nationalities  such 
as  Khmer,  Cham,  Chinese,  Siamese  etc.  The  prisoners  of 
war  were  also  sometimes  condemned  to  slavery,  and  the  same 
lot  often  awaited  the  rebellions  subjects.  As  we  have  seen 
above  (p.  79),  when  the  rebellion  of  Paudurariga  was  crushed 
by  King  Parame^varavarmadeva  Dharmaraja,  half  of  the 
population  were  distributed  as  slaves  to  various  establish- 
ments. 

The  only  other  element  of  Cham  population  which  deser- 
ves special  notice  is  the  woman  folk.  Some  scholars  are  of 
opinion  that  the  matriarchal  system  prevailed  in  Champa  before 
it  was  colonised  by  the  Hindus.  This  may  be  regarded  aa 
probable  though  little  traces  of  it  remained  in  historical 
times.  Maspero  refers  as  an  example  to  the  practice  observed 
in  matters  of  succession  to  the  throne,  viz  that  the  son  of  a  quean 
of  the  first  rank  had  preference  over  even  elder  sons  born  of  a 
queen  of  second  rank.  This  practice  was,  however,  observed  even 
in  India  and  can  be  explained  without  assuming  the  existence 
of  matriarchy.  Of  far  greater  interest  in  this  connection, 
however,  are  a  series  of  successions  through  female  lines  in 
historical  times.  Thus  king  Prthivlndravarman  was  succee- 
ded by  two  sons  of  his  sister,  Satyavarman  and  Indravarman, 
and  the  latter  was  again  succeeded  by  his  sister's  husband, 
and  sister's  son.  Again  Indravarman  II  was  succeeded  by 
his  wife's  sister's  son.  These  instances  might  be  attributed  to 
matriarchal  principles,  but  as  we  do  not  know  whether  there, 
were  any  direct  male  descendants  in  any  of  these  eases  we 
are  unable  to  form  any  definite  conclusion.  A  Chinese 


226  SOCIETY 

author,  of  course,  remarks :  "'Among  the  Chains  it  is  the  fe- 
male who  counts,  the  male  is  of  no  importance".  Several 
coustoms  of  the  modern  Chams  in  Annam  have  also  been  re- 
garded as  bearing  traces  of  matriarchal  principles,  which, 
besides,  are  the  general  characteristics  of  Ma!ayo-Polynesian 
or  Austronesian  race  to  which  they  belonged.  But  whatever 
that  might  be  the  custom,  if  it  prevailed  at  all,  must  have 
been  thoroughly  modified  by  the  Hindu  colonists.  So  far  at 
least  as  the  extant  evidence  goes,  the  position  of  women  in 
Champa  seems  to  be  on  all  fours  with  that  in  India. 

Marriage  was  regarded  as  a  sacred  ceremony  which  laid 
the  foundations  of  a  family  life.  As  in  India,  the  marriage 
was  confined  to  one's  own  clan  corresponding  to  yotra.  We 
have  reference  to  two  important  clans — those  of  narikela 
(cocoanut)  and  Kramuka  (betelnut).  These  names  were  deri- 
ved from  a  mythical  story  according  to  which  the  founder 
of  each  of  these  clans  was  discovered.while  infant,  in  a  coco- 
anut (or  betelnut)  tree  by  the  king  who  reared  him  up  and 
ultimately  gave  him  his  own  daughter  together  with  his 
kingdom.  There  were  possibly  other  clans  of  this  type,  and 
the  clannish  sentiments,  although  based  on  mythical  legends, 
superseded  all  other  barriers  of  society.  Thus  we  are  told 
that  a  lady  belonging  to  a  noble  family  would  marry  even 
a  man  of  no  substance  if  he  belonged  to  the  same  clan,  and 
that  marriage  relations  were  determined  by  considerations  of 
clan  rather  than  those  of  cnste.  In  other  words,  a  man 
would  marry  a  woman  belonging  to  the  same  clan  but  to  a 
different  caste.1 

The  details  of  marriage  ceremony  such  as  are  recorded 
in  the  Chinese  texts  immediately  recall  those  of  India  to 
which  they  bear  a  close  resemblance.  The  inevitable  match- 
maker, usually  a  Brahmana,  as  in  India,  settles  the  prelimi- 

1.   Maspero,  Toting  Pao,  1910,  pp.  184  ff. 


ANCIENT  HISTORY  OF  CHAMPA  227 

naries.  He  arrives  at  the  bride's  house  with  some  presents, 
such  as  a  quantity  of  gold,  silver,  and  jewels,  two  pitchers  of 
wine,  and  fibh.  After  the  proposal  is  agreed  to  on  both  sides 
he  settles  an  auspicious  day  for  the  ceremony,  for,  as  in  India, 
the  ceremony  could  take  place  only  on  certain  tithia.  On  the 
fixed  day  friends  and  relation  sof  both  the  bride-groom  and  bride 
gather  at  their  respective  houses  and  indulge  in  joyous  festi- 
vities amid  dance  and  music.  Then  the  bride-groom  goes  to 
the  house  of  the  bride  who  is  attired  in  a  splendid  dress  suita- 
ble to  the  occasion.  A  priest  after  introducing  the  bride- 
groom to  the  bride  joins  their  hands  together  and  pronounces 
the  sacred  mantras.  This  finishes  the  ceremony  which  ia 
again  followed  by  dance,  music  and  other  festivities. 

Like  the  marriage  ceremony  the  relation  of  husband  and 
wife,  too,  probably  resembled  that  of  India.  At  least  we  have 
undoubted  evidence  of  some  of  the  most  important  charac- 
teristics of  that  relation.  Thus  when  the  husband  died,  the 
wife — at  least  one  belonging  to  a  high  family — followed  him 
in  the  funeral  pyre,  according  to  the  well-known  sail  rite  in 
India.  Some  inscriptions  even  record  a  number  of  queens 
burning  themselves  on  the  funeral  pyre  of  a  king.  The  case 
of  the  Annameae  queen  of  Jaya  Simhavarman  IV  shows  how 
difficult  it  was  even  for  an  unwilling  victim  to  avoid  this 
tragic  fate  (see  above,  p.  124).  The  traveller  Odoric  de  Por- 
denone  remarks  with  reference  to  Champa: — 

"When  a  man  dies  in  this  country,  his  wife  is  burnt  along 
with  him,  because  they  say  that  it  ia  only  right  and  proper 

that   the   wife   should    live    with    the    husband   in  the  other 
world"1 

Those  who  did  not  die  along  with  their  husbands  mostly 
lived  like  Hindu  widows  the  rest  of  their  lives.2  They  led  retired 

1.  Toung  Pao,  1011,  pp.  600-601. 

2.  B.  E.  F.  Vol.  XIV,  No.  9,  p.  14. 


228  SOCIETY 

livos  and  did  not  dress  their  hair.  It  is  possible  that  in  ex- 
ceptional cases,  the  widows  were  remarried.  All  these  are 
exactly  analogous  to  what  we  find  in  India.  On  the  sama 
analogy  we  should  expect  the  prevalence  of  polygamy 
and  ^jhis  is  confirmed  by  the  examples  of  kings  (see.  p.  162 
above)  who  had  numerous  wives  and  concubines. 

The  sacred  ties  of  marriage,  however,  sometimes  sat 
loosely  upon  the  lower  classes  of  people,  if  we  are  to  believe 
in  an  account  preserved  hi  the  Chinese  Text  called  Tao-yi- 
tche-lio.  We  are  told  that  when  a  vensel  stopoed  at  a  coast- 
town  for  some  days,  the  sailors  married  the  women  of  the 
locality.  The  men  and  women  lived  as  husband  and  wife 
during  the  short  residence  of  the  former,  and  when  the  time 
of  parting  came  they  took  leave  of  one  another  amid  tears 
and  lamentations.  Next  year  the  women  again  married  the 
new  batch  of  sailors,  and  so  on.  We  are  told  that  if  perchance 
any  one  of  these  sailors  returned  to  the  same  country  after 
a  long  time,  he  was  warmly  received  by  his  former  wife  and 
offered  food  and  drink,  but  the  old  ties  of  husband  and  wife 
being  once  dissolved,  could  not  be  automatically  revived.1 

Nevertheless  there  was  a  high  ideal  of  womanhood,  and 
feminine  virtues  are  frequently  referred  to.  The  good  quali- 
ties of  Pu  lyan  Rajakula  enumerated  in  Ins  No.  36  (vv.  8  ff) 
may  be  regarded  as  those  of  an  idenl  woman.  The  women 
were,  as  a  general  rule,  very  religious,  and  many  inscriptions 
record  their  religions  gifts  and  pious  endowments  Ths  heroic 
example  of  a  lady  determined  to  save  her  honour  even  at  the 
cost  of  her  life  has  been  referred  to  on  p.  76.  above. 

Some  of  the  popular  customs  arid  ceremonies  of  Champa 
have  been  recorded  by  Chinese  historians.  These  were  held 
on  fixed  dates  in  accordance  with  the  Hindu  calendar  which 
was  in  vogue  in  Champa.  The  year  began  with  the  month  of 

1.   Ibid  p.  '37.  Similar  forms  of    short-term   marriage  are  said  lo 
be  prevalent  oven  now  among  the  mariners  oil  Hue. 


ANCIENT  HISTORY  OF  CHAMPA  229 

Caitra,  and  months  ended  in  Amavasyft  or  New-moon.  Many 
of  tho  Hindu  festivals  were  observed  there.  A  few  peculiar 
ceremonies  are  recorded  below. 

On  the  New  Year's  day  an  elephant  was  taken  out  of 
the  town  and  let  loose;  for  they  believed  that  they  would 
thereby  get  rid  of  the  evil  spirits  for  the  year.  In  the 
month  of  Ssadha  they  held  grand  boat-races  in  which  even  the 
fishing  boats  took  part.  At  the  feast  of  the  winter-solstice, 
which  took  place  on  the  full-moon  day  of  the  llth  month, 
the  poople  presented  the  king  with  samples  of  their  agricul- 
tural and  industrial  produc.s.  Lastly,  oil  the  15th  day  of  the 
month  of  Caitra,  a  wooden  lower  was  constructed  outside  the 
walls  of  the  capital  city;th3  king  and  people  of  all  ranks 
placed  there  clothes  and  perfumes  which  were  then  burnt  aa 
sacrific*  to  (Jod. 

MttsjX'i'o  has  regarded  all  thes3  customs  as  of  indigenous 
origin,  but  this  may  be  doubted.  The  practice  of  letting 
loose  an  elephant,  particularly  when  there  is  DO  heir  to  a  king 
occurs  in  many  old  stories  of  India.  The  annual  boat 
races  are  held  even  to  this  day  on  the  Dussera  festival  in 
various  parts  of  Bangui.  Th?  practice  of  presenting  the  *; first 
fruits"  to  kings,  landlords  or  great  men  is  a  well-known  custom 
in  this  country,  and  tli3  last  festival  mentioned  above  has  its 
counterpart  in  th/3  modern  Dolayatra  festival.  Ths  festivals  in 
Champa  recorded  above  may  thus  bj  regarded,  like  many 
others,  as  ultimately  derived  from  India,  although  modified  by 
local  ideas. 

Th'jre  were  many  popular  festivals  connected  with  har- 
vest, as  we  find  in  India.  Even  the  king  took  part  in  them 
and  was  to  give  the  signal  for  harvest  by  himsalf  cutting  a 
handtul  of  ric3. 

Some  of  the  customs  and  ceremonies  w<?re  horrible  and 
barbarous.  Thus  every  y.^ar  on  the  15th  day  ol  the  first 


280  SOCIETY 

month  and  the  15th  day  of  the  12th  month,  the  people  were  au- 
thorised to  procure  the  galls  of  living  persons  and  sell  them  to 
officials.  These  galls  were  mixed  with  an  intoxicating  drink 
and  taken  by  the  official  with  hig  family.  Thay  believed 
that  they  would  thereby  be  feared  by  other  persons  and  be  safe 
from  infectious  diseases.1 

The  funeral  ceremony  was  analogous  to  that  of  India. 
The  usual  practice  was  to  burn  the  body  on  a  pyre.  The 
cremation  took  place  the  very  next  day,  in  the  case  of  the 
ordinary  people,  and  three  or  seven  days  after  death,  in  the 
case,  respectively,  of  nobles  and  kings.  The  dead  body  was 
soaked  in  beer  and  placed  on  a  hearse.  It  wau  then  taken  to 
the  burning  place  to  the  accompaniment  of  music.  All  the 
members  of  the  family,  both  male  and  female,  with  shaved 
heads,  accompanied  the  procession  uttering  loud  shouts  of 
lamentations  all  the  while,  until  they  arrived  at  the  river-bank. 
There  they  burnt  the  body  on  a  pyre,  and  having  collected  the 
ashes  in  an  earthen  pot  and  thrown  it  into  the  river,  returned 
to  their  house  in  profound  silence.  If  the  deceased  belonged 
to  any  noble  family,  or  had  performed  any  high  functions  in 
the  state,  the  burning  ceremony  had  to  be  performed  near  the 
mouth  of  a  river,  and  the  ashes  were  placed  in  a  coppei  pot. 
In  the  case  of  the  king  this  pot  must  be  of  gold  and  it  had  to 
be  thrown  into  the  sea.  Thus  the  distinction  of  ranks  was 
carefully  preserved  even  after  death. 

For  a  period  of  two  months  the  members  of  the  family 
came  to  the  pyre  at  the  end  of  each  week  with  incense  and 
perfume,  and  uttered  wails  and  lamentations  over  the  remains 
of  the  departed.  On  the  hundredth  day,  and  again  in  the 
third  year,  some  ceremony  had  to  be  performed  in  honour 
of  the  dead. 

1.  B.  E.  F.  vol.  XIV.  No.  9,  p.  37. 


ANCIENT  HISTORY  OF  CHAMPA  231 

Although  cremation  was  the  usual  rule,  the  practice 
of  exposing  the  dead  body  was  not  unknown.  In  accordance 
with  the  custom  pravalent  among  the  Parsis,  and  among  seve- 
ral peoples  in  ancient  India,  the  dead  body  was  left  in  an  open 
field  and  devoured  by  the  "sacred  vultures".  After  a  few 
days  the  family  of  the  deceased  collected  his  bones,  burnt  them 
to  ashes  and  threw  them  into  water.1 

It  is  difficult  to  form  an  idea  as  to  the  general  tone  of 
morality  prevalent  among  the  people.  According  to  soin» 
Chinese  authorities  tin  people  did  not  usi  any  ferment3d  drink, 
whereas  others  say  that  th^y  made  alcohol  by  extracting  the 
juice  of  b^tolnuts. 

Th^  Chains  woiv  very  fond  of  dance  and  music.  Inscrip- 
tions frequently  refer  to  dancers  and  musicians  and  the  bas- 
reliefs  depict  many  dancing  and  musical  parties  together  with  a 
variety  of  Indian  musical  instruments.  There  were  probably 
also  some  dramatic  performances  in  which  men  and  women 
both  took  part,  and  some  heroic  ballads  were  sung  to  the 
accompaniment  of  suitable  musical  instruments. 

A  few  words  must  b?  said  in  conclusion  regarding  the 
study  of  Indian  literature  in  Champa.  It  is  evident  from 
the  published  inscriptions  that  at  least  upto  the  tenth  century 
A.  D.  the  Classical  Sanskrit  Literature,  particularly  the 
Kavya,  was  thoroughly  studied,  probably  even  to  the  exclusion 
of  the  native  literature,  if  there  were  any.  Sanskrit  became 
the  language  of  the  learned  and  the  indigenous  tongue  suffered 
a  cold  neglect.  Not  only  were  Indian  books  imported  and 
studied  but  even  new  books  were  written  in  Sanskrit,  and  the 
name  of  at  least  one  such  book  and  an  extract  from  it  has 
reached  us  (No.  74). 

The  kings  seem  to  have  taken  a  leading  part  in  the  culti- 

1.  B.  E.  F.  Vol.  XIV.  No.  9,  p,  10. 


232  SOCIETY 

vation  of  Sanskrit" language  and  literature.  Thus,  as  noted  before ' 
king  Bhadravarman  (5th  century  A.  D.)  is  said  to  have  been 
versed  in  the  four  Vedas(No  4).  King  Indravarnian  III  is  said  to 
have  been  versed  in  the  well-known  six  systems  of  Philosophy, 
aa  well  as  in  the  Buddhist  Philosophy.  In  addition,  he  knew 
Panini's  Grammar  with  Ka^ika,  and  the  Akhyana  and  Uttara- 
kalpa  of  the  Saivas(No.  45).  King  l5rl  Jaya  Indravarmadeva 
VII  was  versed  in  Grammar,  Astrology,  the  Mahayana  Philo- 
sophy and  the  Dharma^astras,  notably  the  Naradiya  and 
Bharggavlya  (Ins.  No.  81).  Whether  thes3  kings  were  as 
learned  as  their  court-posts  woud  have  us  believe  may  be  doub- 
ted, but  that  these  different  branches  of  Sanskrit  literature 
formed  familiar  subjects  of  study  in  Champa  may  be  regarded 
as  fairly  certain. 

To  the  list  of  subjects  thus  obtained  others  may   be    added 
on  the  strength  of  epi graphic  records. 
1.  The  Epics. 

That  the  two  opics,  the  RAmfiyana  and  the  MahabhHrata, 
were  quite  familiar  in  Champa  is  evident  from  a  number  of 
allusions  to  the  chief  characters  or  episodes  described  in  them. 
Thus  reference  is  made  to  Yudhisthira,  Duryodhana  and  Yuyu- 
tsu  in  No.  41,  to  ths  glories  of  Rama  and  Kyvma  in  No.  74,  to 
Rama,  son  of  Da'aratha  in  No.  12,  to  the  irrepressible  valour 
of  Dhanafijaya  in  No.  23,  and  to  the  son  of  Panda  in  No.  39 
Besides,  the  story  of  the  destruction  of  the  Tripura-Asuras 
as  contained  in  No.  18,  bears  a  very  close  resemblance  to  what 
we  find  in  the  Anuf  asanaparva  of  Mahabharata.  The  alluHion 
to  the  epithet  "Ekaksapingala"  of  Kuvera,  occurring  in  No. 
14,Lis  also  evidently  based  on  the  Uttarakftnda  of  Ramayaua. 
All  these  point  to  a  very  intimate  knowledge  of  the  epics  on 
the  part  of  the  people  of  Champa. 

2.  The  religious   litorature,   particularly    tho  literature  of 
the  Saiva  and  Vaisaava  s'.;cts,  must   have  bjon  thoroughly  stu- 


ANCIENT  HISTORY  OF  CHAMPA  233 

died.  The  familiarity  of  the  people  with  the  numerous  epi- 
thets and  legends  of  Siva,  Vi snu  and  other  gods,  as  discussed 
in  Book  II  Chaps.  II  and  V  above,  cannot  be  explained  except 
on  this  assumption.  Wo  have  also  som^  specific  references  to 
it  in  inscriptions.  Thus  the  minister  Ajfia  Narendra  Nrpa- 
vitra  is  said  to  have  been  versed  in  "all  treatises  dealing  with 
the  Saiva  religion"  (No.  39).  The  minister  of  King  Indravar- 
man  III  "was  versed  in  sacred  scriptures"  (No.  46). 

3.  The  Smrti    literature,    specially  the  Manavadharma^as- 
tra  or  Manu  Smrti,  must,  have  been  rega.-ded  as  a  standard  and 
authoritative    treatise.    Specific   reference  to  it  is  found  in  No. 
65,  and  the    Bharggaviya    Dharma?astn  ,  mentioned  in  No.  81, 
may  also  refer  to  the  same.1     The  latter  inscription  also  refers 
to  Narada  Smrti. 

4.  The  great  influence  of  Classical    Sanskrit  literature,  in- 
cluding Kavya  and  Prose  romances,  is  met  with  in  all  the  Sans- 
krit inscriptions    that    have    reached  us.     The  writers  of  these 
inscriptions  show  great    familiarity    with  different  metres  and 
styles  of  poetry  and  prose- writing.     Even  tiie    extremely  arti- 
ficial style,  consisting  mainly    of    £lesas  and  anuprasas  such  as 
is  met    with   in    Kadambarl,  Naisadha-Carita  and  Sisupalava- 
dha  are  not  wanting  in  our  Inscriptions.     No.  55  may  be  citf3d 
an  an    instance    of   alliterations.    Artificial  Prose  style,  chiefly 
characterised  by  placing  two   apparently   contradictory   state- 
ments side  by  side  is  illustrated  by  No.   17. 

5.  The  Chams  had  evidently  a  knowledge  of  the  Pur  Alias. 
We  have  reference  to  a  book  called  Artha-Purana*astra  in 
Ins.  No.  72,  and  PurAnartha  in  No.  74,  both  apparently  mean- 

1.  According  to  Manusarahita,  Chap.  I,  v.  CO,  the  entire  text 
wag  narrated  by  Bhrgu,  who  originally  learnt  it  from  Manu. 
This  is  corroborated  by  Chap.  V,  vv  1-3  and  Chap.  XII,  v.  2. 
Thns  the  text  tray  also  be  called  Bharggaviya,  in  the  sense 
that  it  was  nai  rated  by  Bhrgu. 


234  SOCIETY 

ing  the  same  thing.  From  the  little  knowledge  that  we  have 
of  it*  contents,  it  appears  to  have  dealt,  among  other  things, 
with  past  and  future  kings.  Now  this  is  exactly  in  confor- 
mity with  the  treatises  called  the  Pur  Anas.  The  Pur&uartha 
or  Artha-Puraua^astra  thug  seems  to  have  been  a  commentary 
to  or  a  Cham  edition  of  an  Indian  Purana. 

On  the  basis  of  what  has  been  said  above  we  may  draw 
up  the  following  list  of  the  branches  of  Sanskrit  Literature 
which  were  studied  in  Champa. 

I.  The  Four  Vedas. 
II.  The  Six  systems  of  Indian  Philosophy. 

III.  The  Epics. 

IV.  Buddhist     Philosophy,  including     the   Mahayana 
system. 

V.  The  religious  literature  of  the   Vaisnava  and  Saiva 

secta 
VI.  Grammar,  notably   that  of   Panini,  together  with 

its  commentary,  the  Ka^ika. 
VIL  Astrology. 
VIII.  The   Dharma?astras,   specially   those  of  Manu  and 

Narada. 

IX.  The  PurSnas. 

X.  Classical  Sanskrit  literature   including  K&vya  and 
Prose  Romances. 


CHAPTER  X. 
Architecture  and  Sculpture, 

§  /.  Plan  and  Scope. 

The  study  of  the  civilisation  of  Champa  would  remain 
incomplete  without  a  brief  reference  to  the  architecture  and 
sculpture  of  the  country.  Although  Champa  cannot  boast 
of  such  splendid  edifices  as  we  find  at  Cambodge  and  Java, 
and  her  monuments,  mainly  built  of  bricks,  have  mostly  dis- 
appeared, yet  the  remains,  such  as  still  exist,  indicate  a  fairly 
developed  artistic  sense  and  manual  skill  of  her  people.  As 
in  India,  the  art  in  Champa  was  mostly  the  handmaid  of 
religion,  and  the  people  lavished  their  skill  and  resources 
mainly  on  religious  edifices  and  images  of  gods  and  goddesses. 
It  will  be  well,  therefore,  to  begin  with  a  description  of  her 
temples.  The  few  existing  remains  of  civil  or  military  struc- 
tures of  olden  times  are  almost  insignificant  in  character  and 
will  be  briefly  noticed  at  the  end. 

The  temples  which  are  in  a  good  state  of  preservation, 
or  the  ruins  of  which  enable  us  to  form  a  fairly  accurate  idea 
of  their  forms  and  characteristics  are  quite  large  in  number. 
It  will  be  impossible  to  describe  them  in  detail,  nor  will  thia 
•erve  any  useful  purpose  to  a  general  reader.  I  shall  there- 
fore begin  with  a  general  description  of  the  Cham  temples 
and  then  proceed  to  give  some  details  of  the  threa  important 
groups  via:,  those  of  Hyson,  Dong  Duong  and  Po  Nagar.  This 
will  be  followed  by  a  very  brief  reference  to  some  other  impor- 
tant groups  or  detached  temples  which  show  important  and 
characteristic  features  of  a  somewhat  novel  type.  Finally,  ' 
an  attempt  will  be  made  to  make  a  chronological  classifica- 
tion of  the  different  styles  and  to  trace  their  origin.  Those 
who  want  to  study  the  subject  in  greater  details  may  consult 


236  ABCHITECTURE  AND  SCULPTURE 

the  monumental  work  of  Parnientier — "Inventaire  Descriptif 
des  Monuments  Chams  De  1  'Annam"1  from  which  the  follow- 
ing account  has  been  summarised. 

§  2.  General  characteristics  of  the  temples  in    Champa. 
All  the    temples   in    Champa   belong   essentially     to   one 
characteristic  type,  though  varying  a  great  deal  in  detail.  They 
generally  face  the  east  and    are   situated    on  an  eminence,  in 
order,  no  doubt,  to  make  them  visible  from  a  great  distance. 

The  sanctuary  or  the  cella,  containing  the  image  of  god, 
occupies  the  centre.  It  is  a  small  room  with  a  square  base 
and  a  pyramidal  roof.  The  Chams  call  it  Kalan.  It  gene- 
rally faces  the  east  and  has  sometimes  in  front  of  it  another 
bunding  of  pimilar  shape  running  from  east  to  west  which 
serves  as  the  porch  or  Ndtamandir. 

This  building  has  two  rooms  with  a  communicating  door. 
Only  the  western  room  has  a  door,  opening  towards  the 
north :  otherwise  the  rooms  are  lighted  only  by  the  win- 
dows. Sometimes  we  find  two  subsidiary  sanctuaries  built 
in  the  same  line  from  north  to  south  as  the  principal  sanc- 
tuary. These  are  often  later  additions.  In  rare  cases  this 
central  group  of  shrines  is  accompanied  by  subsidiary  tem- 
ples. Sometimes  these  are  very  small  and  attached  to  the 
wall  of  enclosure.  These  structures  are  all  built  in  brick  aad 
generally  covered  by  pyramidal  arches. 

All  these  buildings  are  enclosed  by  a  wall  and  the  only 
access  to  this  sacred  enclosure  is  through  a  Gate-Tower  to- 
wards the  east.  It  has  the  shape  of  the  principal  sanc- 
tuary, and  its  two  doorways,  opposite  each  other,  are  approa- 
ched by  two  flights  of  stairs  on  the  east  and  the  west.  Be- 

I.  In  the  footnotes  that  follow,  chapter,  page,  figure,  and 
plate,  unless  otherwise  stated,  shall  be  taken  to  refer  to 
this  book. 


ANCIENT  HISTORY  OF  CHAMPA  237 

yond  this  is  often  found  a  Big  Hall  wit  i  tiled  roofs,  suppor- 
ted by  thin  walls  or  merely  pillars.  There  are  also  other 
structures  close  hy,  which  served  as  record  rooms,  storerooms 
etc.  In  most  cases,  however,  no  traces  of  the  wall  of  enclosure 
have  been  found.  In  theso  cases  eithsr  the  wall  was  not 
built  at  all,  or  built  of  very  light  materials  which  have 
perished. 

The  interior  of  the  sanctuary  is  a  square  chamber.  Its 
vertical  walls  are  plain  but  polishad.  Above,  the  roof  con- 
sists of  one  conical  vault  formed  by  n  succession  of  rings 
which  rise  in  gradually  diminished  proportions  as  far  as  the 
top.  At  about  mid-height  between  the  floor  and  tha  summit 
a  stone  slab  is  fixed  at  each  corner  with  a  hole  pierced  at  the 
end.  It  was  probably  a  device  to  put  an  awning  or  a  canopy 
above  the  divine  image.  The  cella  usually  has  only  one  door 
towards  the  east ;  on  the  other  sides  there  are  niches  in  the 
walls  which  probably  served  the  purpose  of  lamp-stand. 

The  idol  is  placed  in  the  centre  of  the  room  on  a  plat- 
form ending  in  a  Sndna-droni.  It  has  &  long  narrow  projec- 
tion which  serves  to  carry  away  water  used  for  bathing  the 
idol.  Sometimes  there  was  a  Soma-Sutra,  either  along  the 
ground,  or  suspended  high  up  in  the  air,  for  removing  the 
water  outside  the  room.  The  sanctuary  opens  into  a  vaul- 
ted passage  which  leads  to  an  elaborate  doorway  with  thre- 
shold, lintel  and  frames,  all  made  of  stone,  and  above  the  lintel 
is  a  frame  of  brick  or  stone  called  tympanum.  The  tym- 
panum often  contains  sculptures  which  are  sometimes  of  an 
elaborate  character.  This  massive  doorway  opens  into  an- 
other vaulted  passage  which  leads  to  an  antechamber  or 
vestibule.  This  antechamber,  which  looks  like  the  sanc- 
tuary in  miniature,  is  riot,  however,  always  present.  In  such 
cases  the  vaulted  passage  ia  extended  upto  the  Gate-Tower. 
The  entire  building,  both  sanctuary  and  the  vestibule,  IB 


288  ARCHITECTURE  AND  SCULPTURE 

placed  on  a  common  foundation  which  follows  in  the  main 
the  entire  outline  <of  the  buildings  themselves,  Only  in  front 
of  the  entrance  gateway  it  is  intersected  by  a  staircase. 

Externally,  the  sanctuary  consists  of  a  square  tower 
with  a  Qikhara.  There  are  at  least  three  distinct  types  of 
^ik haras,  but  those  of  the  normal  type  consist  of  a  series  of 
four  storeys,  one  above  the  other,  diminishing  as  they  rise, 
and  crowned  by  a  curvilinear  pyramidal  stone  slab. 

The  square  tower,  which  may  also  be  regarded  as  the 
lowest  of  these  stories,  is  of  course  formed  by  the  walls  of  the 
sanctuary.  Each  wall  has  one  elaborate  moulding  at  the  base, 
and  another  at  the  top,  which  may  be  designated  respecti- 
vely as  the  Base  and  the  Cornice.  The  body  of  the  wall  is 
intersected  by  a  number  of  bold  vertical  projections 
with  broad  flat  surfaces  between  them.  These  have  been 
termed  pilasters  and  Inter- pilasters.  Sometimes  these  were 
decorated  by  carvings  of  various  patterns. 

The  Pilasters  are  usually  five  in  number,  but  the  central 
one  is  hidden  behind  the  false  doorway  which  covers  the 
centre  of  each  of  the  three  walls  other  than  that  which  con- 
tains the  real  doorway.  These  false  doorways  are  a  charac- 
teristic feature  of  Cham  temples  and  will  be  described  in  detail 
in  connection  with  individual  temples. 

The  Base  and  the  Cornice  are  often  decorated  with 
richly  carved  figures  and  other  ornamental  designs,  notably, 
in  the  case  of  Cornice,  by  the  frieze  of  garlands.  A  peculiar 
characteristic  of  the  Cham  tern  plea  is  an  attempt  to  streng- 
then the  junction  of  two  Cornices  by  slabs  of  stone  which  are 
often  elegantly  carved  into  beautiful  forms  of  Makaras  and 
Apaaraa. 

At  the  four  angles  of  the  Comics,  on  the  roof  of  the 
central  tower,  are  four  small  towers.  Each  of  these  Corner- 
towers  is  a  miniature  representation  of  the  sanctuary  itself. 


ANCIENT  HISTORY  OF  CHAMPA  239 

In  the  vacant  space  between  them  but  leaving  a  margin, 
sometimes  broad  and  sometimes  very  narrow,  rises  the  first 
storey  of  the  £ikhara.  This  storey  as  well  as  tha  next 
higher  one  are  diminutive  forms  of  the  sanctuary  itself  and 
possess  all  its  essential  parts, — only  false  niches  are  substitu- 
ted for  the  false  doorways,  and  the  number  of  Pilasters  on  the 
walls  is  gradually  reduced  to  4  and  3.  The  'Base*  is  also 
wanting  in  these  upper  storeys,  but  they  have,  in  addition, 
sculptured  stone  slabs  fixed  on  the  Inter-pilasters.  The  third 
storey  has  usually  two,  but  sometimes  no  Pilasters.  It  differs 
from  the  two  Jower  stories  in  one  importart  respect  alone  viz. 
the  absence  of  Corner-towers.  From  the  roof  of  it  springs 
the  crowning  ornament  of  the  whole  building,  a  slab  of  stone, 
square  or  potygonal  at  the  base  and  curvilinear  and  pyrami- 
dal in  shape. 

In  addition  to  the  normal  type  of  Sikhara  described 
above,  two  other  distinct  types  may  be  noted.  The  first  of 
these  consists  of  two  storeys,  the  upper  one  having  the  shape 
of  an  elongated  arched  vault  with  ogival  ends  at  two  sides 
and  a  slightly  concave  curve  at  the  top.  This  type  will  be 
briefly  referred  to  as  'ridge-shaped  with  ogival  ends/  The 
third  type  of  Sikhara  consists  of  a  curvilinear  pyramidal 
dome  springing  directly  from  the  walls  of  the  sanctuary,  and 
surmounted  by  a  massive  circular  member  of  corrugated 
form,  resembling  what  is  called  the  XmaUka  in  the  Sikharaa 
of  North  Indian  temples. 

The  temples  in  Champfi,  are  made  of  brick  though  stone 
slabs  are  used  to  add  strength  or  for  decorative  purposes. 
Thus  the  door- frame,  lintel,  angular  pieces  etc.  are  frequently 
made  of  stone.1 

L    Vol.  I,  pp.    17-25. 


240  ARCHITECTURE  AND  SCULPTURE 

|  S.  Myeon  Group} 

The  Myson  group  of  temples  is  situated  in  a  valley  for- 
med by  the  chains  of  Deo  Le,  about  21  milos,  as  the  crow 
flies,  south-south-east  of  Touranne.  The  "/alley  is  almost 
circular  and  measures  about  a  mile  from  the  top  of  one  ridge 
to  another.  It  has  only  one  opening  to  the  north  through 
which  a  small  river  drains  its  waters  to  the  Song  Thu  Bon. 

The  temples  at  Myson  may  be  divided  into  several  dis- 
tinct groups  which  cover  the  valley  as  well  as  the  low  peaks 
of  neighbouring  hills.2  The  groups  A  and  A*  are  on  the  right 
side  of  the  river  and  face  the  group.s  B-C-D  directly  on  tha 
opposite  bank.  A  little  lower  down  the  river  on  its  right 
bank  is  the  Group  G  on  a  low  peak.  It  towers  over  the 
preceding  groups  as  well  as  on  Groups  E-F,  still  further 
down  on  the  same  bank.  At  about  440  yards  from  the  last,  on 
the  same  bank  of  the  river,  is  the  Gate-Tower  K.  On 
the  left  bank,  lower  down  the  river  than  th^  groups  B-C-D 
is  the  Group  H,  while  a  little  further  up  from  the  former  is 
a  small  chamber  L  about  the  mid-height  of  a  peak,  There 
are  also  remains  of  other  structures  which  have  almost 
wholly  disappeared. 

GROUP  A 

The  most  ancient  tomphs  in  the  Myson  group  are  A.-1 
and  it«  six  subsidiary  temples  A-2 — A-7,  three  on  each  side.8 
All  these  temples  are  built  on  one  terrace,  situated 
in  a  large  quadrangular  courtyard  surrounded  by  brick 
walls.  A  Gate-Tower  A-8,  with  two  doorways  and  double 
flight  of  stairs,  standing  on  the  same  line  as  A-l  cuts  this  wall 

1.  Vol.  I,  Chap.  VIJ,  pp.    3:7-438;     B.  E.  P.    Vo..  IV.,    pp.  805- 
977. 

2.  Pl.LXVU. 

3.  PI    LXVlir.LXXIL 


PI.  III.     Myson  Temple  A-l  vcf.  p.  241) 


(RfiproduM'l  from  tic  puUicutions  of  Ecolc,  Franchise 
$?  Krtw/Hie-Urimt,  Vols,  XI,  XII  viz.  Inventor?,  dwwlp. 
tifdvs  monuments  cams  by  H.Parmenticr,l*lan<:he  LXXI1) 


ANCIENT  HISTORY  OP  CHAMPA  241 

on  the  west  and  forms  the  main  entrance.  A  Big  Hall  A  9, 
which  is  almost  completely  ruined,  stands  in  front  of  A  8, 
just  outside  the  boundary  wall.  Within  the  enclosure  are 
four  other  subsidiary  temples  of  different  styles  and  of  later 
date.  These  are  A  10,  just  to  the  north  of  the  main  group, 

and  A  11,  A  12  and  A  13  bordering  the  southern  and  eastern 
wall. 

The  temple  A- 7  opens  both  towards  the  east  as  well  as 
towards  the  west.  It  belongs  to  the  normal  type  of  temples 
described  above  and  is  profusely  decorated  with  very  elegant 
carvings.  The  inner  chamber  is  square  and  very  lofty.  The 
walls  begin  to  bend  at  about  4-5ths  of  their  height  and  form 
an  arch.  There  are  six  niches  in  the  walls.  The  idol,  a 
linga,  is  now  broken,  and  its  Sndnadronl  corresponds  to  the 
Soma-Sutra  in  the  false  doorway  to  the  north.  It  is  impos- 
sible to  say  whether  the  linga  was  turned  to  the  eaat  or  to 
the  west. 

The  two  doors  of  A-l  are  connected  by  two  arched  passages 
with  two  vestibules.  The  roofs  of  the  vestibules  are  high 
and  pyramidal  in  shape. 

The  vast  basement  or  the  terrace  of  the  temples  A-l  and 
A  2-7  presents  a  cruciform  plan  and  consists  of  two  main 
•tages  or  stories.  These  are  decorated  with  fine  mouldings, 
figures  of  animals  and  various  other  fantastic  and  pleasing 
motives.  The  terrace  is  about  6J  ft.  high  above  the  ground 
level  and  is  reached  on  the  west  by  a  staircase. 

Externally,  each  wall  of  the  temple  is  divided  by  vertical 
projections  viz.  Pilasters  and  Inter-pilasters,  and  these  are 
decorated  with  luxuriant  foliage  pattern  of  various  designs. 
The  frieze  is  ornamented  by  garlands  and  busts  of  Apsarcw. 

The  false  doorways  at  the  sides  are  also  treated  as  pro- 
jections. That  on  the  southern  side  conmsts  of  two  parts. 
The  upper  part  is  a  replica  of  the  (ample  itaelf  with  throe 


242  ARCHITECTUBE  AND  SCULPTURE 

niches  at  the  base  containing  images.    The  lower  one,  double 

in  plan,  imitates  a  doorway  with  aide  pilasters  sculptured 
with  foliage  pattern. 

In  the  first  stage  of  the  pyramidal  roof,  each  side  con- 
tains three  Pilasters,  that  of  the  middle  being  larger  than  the 
other  two.  The  front  is  ornamented  by  the  head  of  a  mons- 
ter and  foliage  terminating  in  Makaras.  The  false  door- 
ways are  represented  by  niches  divided  into  two  parts. 

The  second  and  third  stages  are  repetitions  of  the  first 
though  on  a  smaller  scale.  No  data  are  available  for  forming 
an  accurate  idea  of  the  fourth  stage,  but  it  appears  that  the 
terminal  stone  was  a  conical  and  curvilinear  octagon  in  shape. 

The  vestibules  were  treated  as  miniature  temples.  Of 
the  doorways  only  a  few  fragments  remain. 

Thl  t&mpUs  $-7* 

Around  the  central  shrine  there  are,  as  already  remarked, 
six  small  temples  on  the  same  platform.  All  of  them  have  a 
separate  basement  and,  with  the  exception  of  A  6,  resemble 
the  main  temple  in  form.  A  6  has  no  storied  pyramidal 
roofs  but  its  eastern  and  western  walls  end  in  a  curved  gable. 
Its  faces  are  ornamented  with  pilasters. 

The  other  buildings  (A  8—  A  13)  do  not  call  for  any  par- 
ticular notice. 

GROUP  A'. 

To  the  £on  th  of  group  A  is  found  the  front  of  four  tem- 
ples A'  1-4,  all  opea  to  tho  east  It  is  just  possible  that  there 
wa*  A  fifth  tempi*  which  is  now  completely  gone. 

All,  tJb^§e  temples  are  now  in  ruini  and  they  all  seem  to 


TW9  «rpBp(>  tbe  southernmost  of  all,  and  is  bounded 
1;  PI,  LXXIII— 


PI.   IV.  Myson  Temple  G— 1.    (c£.  P.  243) 

(Re/produced  frmn    the    pirfJ/icationn    of   Emir,    Fr.i,nr,aifie 


ANCIENT  HISTORY  OF  CHAMPA  243 

by  a  wall  which  is  nearly  a  square.  In  the  centre  of  the  en- 
closure is  the  principal  temple  B- 1  made  mostly  of  stone  bat 
baily  constructed.  A  hall  with  double  doors  gives  access  to 
the  c^rt  from  the  east.  Two  subsidiary  chambers  B  5 
and®  6  occupy  respectively  the  south-eastern  and  north-eas- 
tern angle.  There  are  two  other  temples  within  the  enclosure, 
Ef  3  in  the  jjQUth-west  angle,  and  B^  4  in  front  of  it.  There 
are  besides,  seven  miniature  temples  B  7-B  13  attached  to  the 
enclosing  wall.1 

Lastly,  there  is  *  colonnade  in  front  of  B  1.  The  columns 
seem  to  have  been  removed  fio  n  their  original  positions,  but 
they  are  very  elegant.  The  octagonal  shaft  is  fluted  and  orna- 
mented at  both  ends.  The  base  and  capital  are  both  executed 
with  rare  perfection.  The  abacus  is  decorated  with  the  busts 
of  4  figures  brandishing  a  sword  of  a  peculiar  kind.  The  top- 
most member  is  a  beautiful  lotus.2 

The  temple  B  5  is  of  peculiar  construction.  It  has  only 
two  storeys  and  the  roof  of  the  upper  one  is  ridge-shaped  with 
ogival  ends.  It  is  very  ancient  and  probably  of  the  same  age 
as  A  1.  B  6  resembles  B  5  but  is  of  smaller  dimensions.5 

GROUP  C. 

This  group  is  enclosed  by  a  wall  parallel  to  that  of  B,  but 
the  principal  sanctury  C  1  has  got  a  different  orientation  from 
B  1.  The  Gate-Tower  C  2  and  five  other  edifices,  three  temples 
C  3,  C  4,  and  C  5  and  two  subsidiary  halls  C  6,  C  7,  have  all 
the  same  orientation  as  B  1.* 

The  temple  C  1s  is  not  of  normal  type.  Externally,  it 
resembles  B  5  with  a  vestibule  o!  the  same  shape.  Besides, 

1.  LXXVIH— LXXIX. 

2.  Fig   82.  p.  377. 

3.  Fl.  LXXX— LXXXl. 

4.  PI.  LXXVIU. 

5.  Fl.  LXXXII. 


244  ARCHITECTURE  AND  SCULPTURE 

the  temple  looks  like  two  different  buildings,  the  sanctuary 
and  the  vestibule  being  separated  by  an  open  space.  Internal- 
ly, the  arched  vault  is  not  of  a  regular  pyramidal  character, 
but  rises  straight  to  a  certain  distance. 

The  Gate-Tower  C  2,  as  well  as  the  buildings  C3,  C  4  and 
C  5  all  have  the  same  external  forms  as  B  5  and  B-71.  C  7, 
C  6  and  C  5  are  placed  close  together  in  the  same  line  from 
left  to  right.  It  appears  that  C  6  was  added  at  a  later  period 
in  the  vacant  space  between  C  7  and  C  5.  Both  C  7  and  C  6 
belong  to  the  normal  type  of  temples.1 

GROUP  D. 

The  two  groups  B  and  C  contain  only  the  principal  parts 
of  two  temples.  Their  Big  Halls,  which  are  necensary  comple- 
ments to  a  temple,  are  placed  together  in  a  common  court  D. 
All  the  three  groups  are  enclosed  by  a  continuous  wall  which 
forms  a  circuit  round  the  northern,  southern  and  western 
walls  of  B  and  C. 

The  two  edifices  D 1,  and  D  2,  connected  respectively  with 
B  2  and  C  2  are  both  large  halls,  illumined  on  each  side  by 
three  windows.  Each  is  divided  into  three  parts  by  the  pillars 
attached  to  the  walls,  and  opens  at  the  two  ends  by  two  door- 
ways with  the  usual  passage  and  porch. 

There  are  two  other  subsidiary  temples  D  3  and  D  4,  and 
two  minor  buildings  D  5  and  D  6  within  the  same  enclosure. 
Of  these  D  4  and  D  6  appear  to  belong  to  the  same  age  as  A-7 
and  the  two  others  are  later.* 

GROUP  E> 

E  1,  the  main  temple  and  the  central  building  of  this 
group,  differs  from  the  normal  type  of  temple?  represented  by 

1.  PI.  LXXXUI. 
2>  PL  UCXXIV. 
.3.  Pi.  LXXXV-J,XXXVi. 
4.  PL  LXXXVU-XCi. 


ANCIENT  HISTORY  OF  CHAMPA  245 

A  1.  It  is  not  covered  by  a  vault  of  brick,  but  its  compara- 
tively thin  walls  could  only  carry  a  tiled  roof,  the  remains  of 
which  now  completely  cover  the  building.  The  inner  chamber 
is  square  in  plan,  and  has  four  wooden  columns  at  the  lour 
angles.  It  opens  by  a  doorway  to  the  west,  and  has  in  the 
centre  a  richly  sculptured  pedestal  carrying  an  enormous  linga. 

There  were  originally  two  subsidiary  temples  E  5  and  fi  6 
to  the  south  ami  south-west,  and  a  third  E  4  was  added  to  th'j 
north  at  a  later  date.  There  are  two  other  edifices  E  7  and 
E  8,  and  a  small  foundation  E  9.  no  doubt  designed  for  a  buil- 
ding which  was  never  finished.  Besides,  there  are  a  number 
of  pillars  in  front  of  E  4  belonging  to  a  building  of  peculiar 
shape,  the  foundation  of  which  has,  however,  completely 
disappeared. 

All  th^ne  buildings  are  enclosed  by  a  wall  with  a  Gate- 
Tower  E  2  in  the  middle  of  the  southern  wall,  providing  access 
to  the  interior.  This  is  preceded  by  a  Big  Hall  E  3. 

Of  these  temples,  E  5  alone  faces  the  east,  while  all  the 
others  face  towards  the  west.  It  may  be  noted  that  Ganesa 

was  the  deity  of  E  5.  E  7  has  a  ridge-shaped  roof  with  ogival 
ends. l 

GROUP  Fa 

This  group  consists  of  a  central  tempi*  F  1,  and  another, 
F  3,  built  to  its  south  at  a  later  date.  The  whole  is  enclosed 
by  a  wall,  the  access  to  the  interior  being  provided  by  the 
Gate-Tower  F  2.  Both  F  1  and  F  3  seeio  to  have  had  a  tiled 
roof. 

GROUP  a* 

The  principal  sanctuary  G  1,  lacing  west,  occupies  the  ceu- 
tre  of  the  courtyard  enclosed  by  a  wall  which  is  opened  by  a 

1.  PI.  XCH. 

2.  PI.  LXXXVII,  XCIil,  XC1V. 
U.  p;,  x<.'V~- xCVi. 


246  ARCHITECTURE  ATSTD  SCULPTURE 

Gate-Tower  G  2.  In  front  of  the  latter  is  the  usual  Big  Hall 
G  3,  and  to  the  north-east  of  it,  outside  the  enclosure,  is  a 
temple  G  5,  with  four  entrances  on  the  four  sides.  Witnin 
the  enclosure  is  a  residential  chara  Der  G  4  at  the  south-eastern 
extremity  of  the  court. 

The  temple  G  1,  though  belonging  to  the  normal  tyoe,  has 
certain  peculiarities.  Its  vestibule  has  three  entrances  and  its 
foundation  has  got  special  decorations.  Terra-cotta  has  been 
largely  used  instead  of  stone,  and  the  false  door- ways  on  the 
walls  are  comparatively  narrow. 

GROUP  H.1 

The  principal  sanctuary  H  1  iaces  east.  In  front  of  it  is 
the  Big  Hail  H  2,  preceded  by  a  small  doorway  H  3,  the  substi- 
tute of  the  Gate-Tower.  This  door  cuts  the  enclosing  wall  in 
the  east  and  provides  access  to  the  interior  which  contains, 
besides,  a  subsidiary  building  H  4  at  the  south-eastern  angle. 
It  is  to  be  noted  that  the  Big  Hall,  facing  the  gate,  which  is 
usually  situated  outside  the  boundary  wall,  is  here  placed 

within  the  enclosure  itself  bstween  the  entrance  doorway  and 
the  temple. 

GROUP  K. 

The  group  has  got  only  the  Gats  Tow^r  giving  access  to  a 
courtyard  enclos3d  by  brick  walls.  The  temples  within  the 
enclosure  have  wholly  disappeared.2 

THE   HALL  L. 

This  building  erected  at  the  mid-height  of  a  small  peak 
overlooking  the  groups  B.-C.-D.  on  the  south,  consists  merely 
of  a  long  chamber  without  decoration.  It  has  two  doorways 
at  the  two  ends.  These  are  made  of  bricks  and  appear  to 
have  never  been  closed.3 

1.  PI   XCV,  XCVII. 

2.  PI.  XCVII. 

3.  PI.  XCVII. 


ANCIENT  HISTORY  OF  CHAMPA  247 

GENERAL  NATURE  AND  ANTIQUITY  OP 

MYSON  TEMPLES. 

The  Myson  group  of  temples  belonged  to  the  Saiva  cult. 
This  is  evident  from  the  Snanadronl  found  in  Al  and  other 
temples,  and  enormous  tin  gas  in  A  10  and  E  l.Lihgas  have  also 
been  found  in  A'  1,  B  4,  F  1,  F  3,  and  A1  4,  B 1  and  probably  also 
C  1  contained  images  of  £iva.  Among  other  divinities  may  be 
mentioned  Ganesa  (B  3,  E  5)  and  Skanda  (in  front  of  B  3). 

The  subsidiary  temples  contained  the  images  of  other 
gods.  Among  the  ruins  of  Group  A  have  been  found  small 
figures  of  Brahma,  Suryya  and  other  gods  and  goddesses,  and 
these  probably  occupied  the  small  temples  A  2-A  7.  Similarly, 
the  temples  B  7-B  13  contained  Brahma,  Suryya,  Indra  and 
other  deities. 

Sculptures  on  the  tympanum  and  other  parts  of  the  buil- 
dings represent  various  Brahmauical  gods  to  which  reference 
has  already  been  made. 

A  large  number  of  inscriptions  have  been  discovered 
among  the  ruins  of  Myson  temples.  These  are  arranged 
below  according  to  their  findspots. 

Group  A— (On  the  basement)  Inscriptions  NOB.   4,   7,  13,  21. 
(Near  A  10)  Nos.  14,  18. 
(Near  Al)  No.  78. 
Group  B—B  1-Nos.  20,  51,  68,  69,  73,  79,  87,  90,  94,  95,  128. 

B  6-No.  16. 

Group  D— Noa  62,  65,  70,  81,  84. 
Group  E— K6-No.  12,  No.  19. 
E  10-Nos.  59,  61,  63. 
Group  F—F  3-No.  17. 

Group  G—G  1-No.  72, 
G  5-No.  74. 

It  is  difficult  to  fix  the  precise  date  of  the  various  temples 
at  Myson.  But  with  the  help  of  the  data  furnished  by  the 


248  ARCHITECTURE  AND  SCULPTURE 

inscriptions  and  the  style  of    the  buildings    themselves,   they 
may  be  arranged  in  four  distinct  chronological  periods l 

I.  Style  of  ^ambhuvarman  (6th-7th  century  A.  D.) 

The  temples  A  1,  A  2-7,  B  3,  B  5,  B  7-9,  B  11-13,  C  1-5, 
D  1,  D  4,  D  6,  E  1. 

II.  Style  of    PrakftSadharma-Vikrantavarman    (7th-10th 
century  A.  D.) 

(a)  Earlier- A  8-13,  A1  1,  B  4,  F  1, 

(b)  Later-C7,  A'2,  C  6,  E  7,  F  3. 

III.  Style  of  Harivarman  (llth    century  A.  D.) 
D  2,  E  4,  E8. 

IV.  Style  of  Jaya  Harivarman   (12th  century  A.  D.)  B  1, 
B  2,  D  5,  and  G,  H,  K,  L, 

§4.   DONG  DUONG  GROUP1 

The  ruins  of  Dong  Duong  cover  a  rectangular  area  of 
328  yds.  by  164  yds.  It  is  enclosed  by  a  low  brick  wall  which 
has  only  one  opening  to  the  east.8 

The  rectangle  is  divided  lengthwise  in  three  long  narrow 
blocks  of  slightly  unequal  dimensions  running  east  to  west. 
At  the  western  end  of  the  central  block  is  situated  the  princi- 
pal sanctuary,  A.  It  is  surrounded  by  four  sanctuaries  A  1-A  4 
built  on  the  same  terrace.  An  imposing  building  B,  with 
four  bays,  stands  in  front  of  A  and  there  are  two  other  temples 
C  and  D  and  two  residential  blocks  E  and  F.  The  whole  is 
surrounded  by  a  wall,  forming  the  first  courtyard.  Along  the 
sides  of  tffis  wall,  within  the  courtyard,  are  seven  small  tem- 
ples. A  porch  in  the  eastern  side  of  the  wall  serves  as  the 
only  entrance  to  this  courtyard.  In  front  of  the  porch  stand 

1.  Cf.  B.  E.  F.  Vol   IV,  p.  898.     Some   mistaken   views    in  this 
article  have  been  corrected  in   the    light  of  Farm.  I.  C.  Vol. 
I.  pp.  439-505. 

2.  Vol.  I,  Chap.  VIII,  pp.  337-438. 

3.  PI.  XCVIII-P1.  CV. 


ANCIENT  HISTORY  OF  CHAMPA  249 

two  columns,  inord  than  11  yds.  high,  on  two  sides  of  ths  en- 
trance. 

To  the  east  of  Court  I  stands  the  Court  II.  It  contains 
a  long  chamber  and  is  likewise  opened  at  the  tast  end  by  a 
second  porch  preceded  by  two  columns. 

To  the  east  of  Court  II  stands  Court  III.  It  contains  an 
imposing  Hall  opening  to  the  east  into  a  ihird  porch  pr Decided 
by  two  columns.  There  are  also  two  tide-entrances  to  tha 
Hall,  one  in  the  north  and  and  another  in  the  south. 

Then  follow  a  number  of  long  narrow  courts,  at  present  full 
of  jungles,  till  one  comes  to  ,h3  fourth  porch,  which  serves  as 
the  main  entrance  to  the  enclosure  and  is  preceded  by  two 
columns. 

The  first  Court  is  flanked  by  two  others  on  the  north  and 
south.  The  northern  one  contains  the  ruins  of  three  temples, 
and  the  southern,  those  of  a  square  chamber.  These  two  side- 
courts,  together  with  Court  I,  are  surrounded  by  a  wall,  the 
vacant  space  within  being  probably  utilised  for  gardens  or 
temporary  sheds  which  have  disappeared.  Similarly  Court  II 
is  also  surrounded  by  a  wall  of  enclosure  of  nearly  the  same 
dimensions. 

The  south-eaatorn  corner  of  the  rectangular  area  is  covered 
by  ruins  of  brick  buildings  and  the  north-eastern  corner  by 
a  hollow  basin. 

It  may  be  noted  that  the  walls  of  Courts  II  and  III  are 
decorated  only  on  th*  inner  side,  and  this  shows  that  the  lon<* 

o 

narrow  passage  which  connects  the  main  gate  (porch  IV)  with 
the  principal  temple  in  Court  I  was  the  only  portion  really 
meant  for  the  public. 

The  different  buildings  were  possibly  constructed  in  different 
ajjeH  extending  the  whole  group  gradually  towards  the  east.  It  is 
just  possible,  however,  that  all  theso  buildings  were  part  of  the 


250  ARCHITECTURE  AND  SCULPTURE 

original  plan  and  at  first  made  of  wood,  being  replaced   at  a 
later  date  by  more  durable  materials. 

The  temple  is  completed  by  a  rectangular  enclosure  328 
yds.  by  270  yds.  at  a  distance  of  about  850  yards  from  the 
main  entrance.  According  to  popular  tradition  it  was  a  reser* 
voir  and  this  view  may  be  correct. 

The  principal  temple  in  Court  J  belongs  to  tlv3  normal  type — 
but  there  are  large  niches  in  the  interior  and  big  projections  in 
front  of  the  false  doorways  on  the  exterior  of  the  walls  The 
buildings  have  thus  the  appearano  of  a  cross.  In  addition  to 
the  staircase  in  front  of  the  main  doorway  to  the  east,  there 
is  another  b3fore  the  false  doorway  on  the  western  side.  Both 
are  nicely  carved  and  decorated  with  elegant  figures.  The 
false  doorways  are  decorated  with  richly  ornamented  pilasters 
and  beautiful  statues.  The  walls  of  the  Court  also  are  decora- 
ted with  pilasters  and  figures.  In  front  of  them  are  a  series  of 
ornamented  brick  columns,  cylindrical  in  plan  and  conical  in 
section.  They  have  a  circular  base  placed  on  a  square  block, 
and  are  adorned  by  a  series  of  rings. 

The  walls  of  the  oth^r  two  Courts  are  also  similar  in 
design. 

It  appears  from  Ins.  No.  31  that  the  ruins  at  Dong  Duong 
are  those  of  a  Buddhist  temple  and  monastery,  built  by  king 
Jaya  Indravarman  in  875  A.  D.  From  Ina  No.  36  we  further 
come  to  learn  that  the  temple  was  situated  within  the  town 
of  Indrapura  which  was  at  that  time  the  capital  of  Champa, 
and  that  the  widowed  queen  of  Indravarman,  named 
Haradevi  Rajakula  installed  many  gods  and  goddesses  within 
the  temple  area.  The  actual  discovery  of  Buddhist  images 
among  the  ruins  of  the  temple  also  demonstrate  the  Biuidhist 
character  of  the  building. 


•• 


PL  VI.     Po  Nagar  Temple  A.   (side-view),  (cf.  p.  251) 


(Reproduced  from  the  publications  of  Ecole  Francaise 
J7  Extreme-Orient,  Vols.  XI,  XII  viz.  Inventaire  descrip- 
tif  des  monuments  Cams  ly  H.  Parmcntier,  Planche  XXII ) 


ANCIENT  HISTORY  OF  CHAMPA  251 

§  5.  PO  NAGAR  GROUP1 

The  temple  of  Po-Nagar  or  Yan  Po-Nagar,  the  goddess 
•>f  the  city,  is  situated  close  to  Nha  Trang,  at  the  village  of 
Cu  Lao  in  the  district  of  Khanh  Hoa, 

The  group  facing  east  is  situatad  on  the  eastern  end  of  & 
small  hillock  at  the  entrance  of  a  valley.  It  commands  a  good 
view  of  the  lagune  at  the  foot  of  the  hillock  and  of  the  sea 
close  by. 

The  temples  are  arranged  in  two  lines,  running  north  to 
south,  on  the  top  of  the  hillock.  In  the  front  line  are  three 
temples,  the  principal  temple  A,  and  two  others  B  and  C  to 
its  south.  In  the  line  behind  were  also  three  temples  in  the 
same  order,  F,  E,  D.  In  front  of  A  stands  a  rectangular 
building  of  inferior  construction,  G.  All  these  buildings  were 
enclosed  by  a  wall  trac3S  of  which  still  remain  to  the  south 
and  west. 

A  steep  staircase  in  front  of  G  leads  to  a  lower  terrace 
containing  an  imposing  Hall,  M,  with  a  colonnade. 

Lastly,  there  seems  to  have  been  a  Gate-Tower  on  the 
ground  level.8 

The  Principal  temple  A-Ib  belongs  to  the  normal  type,  but 
being  very  well  preserved  in  all  its  parts,  serves  as  a  good 
specimen  of  the  temples  of  Champa.3 

In  the  interior,  the  only  noteworthy  point  is  a  curious 
system  of  air-hole.  The  interior  of  the  roof  is  a  pyramidal 
vault  ending  in  a  long  chimney  to  which  are  attached,  at 
the  height  of  the  third  stage  of  the  roof,  two  cross  pipes 
which  extend  over  the  entire  summit  of  the  building.  The 
same  nrrangement  exists  also  in  the  vestibule.  A  beautiful 
figure  of  Uma  is  placed  in  the  centre  of  the  sanctuary.  There  ia 

1  Vol.  I,  pp.  111-132, 

2  PI.  XX. 

3  PI.  XXII. 


258           ARCHITECTURE  AND  SCULPTURE 

the  usual  Somasutra  throwing  out  water  across  tho  north- 
ern wall. 

Externally,  the  false  doorway  is  of  much  plainer  design 
than  usual.  The  superstructure  consists  of  a  small  member  of 
ogival  shape  super-imposed  upon  a  bigger  one  of  the  same 
shape.  Each  of  these  stand*  upon  two  pilasters,  between 
which,  at  the  bottom,  is  a  human  figure  decorated  with  a 
mukuia  and  with  hands  joined  near  the  breast. 

The  roof  consists  of  four  stages.  On  each  of  these  stages, 
on  the  two  sides  of  the  central  niche  corresponding  to  the  false 
doorway,  are  figures  of  birds  and  animals,  such  as  geese, 
deers  and  elephants. 

The  vestibule  is  a  copy  of  the  main  building  in  all  its 
essential  features.  But  the  figures  of  the  birds  and  animals 
on  the  roof  and  the  human  figure  between  the  pilasters  of  the 
false  doorway  are  wanting. 

The  other  buildings.  The  temple  B  is  of  somewhat  peculiar 
design.  The  false  doorway  is  more  complicated,  its  superstruc- 
ture consisting  of  a  series  of  ogee-shaped  members  of  gradu- 
ally diminished  proportions  super-imposed  upon  one  another. 
Bat  the  most  characteristic  feature  of  the  temple  is  the  roof 
which  does  not  consist  of  several  storeys  but  of  a  single  cur- 
vilinear pyramidal  dome  of  elegant  shape.  The  finials  of  this 
dome  consist  of  two  bulb-shaped  stones  with  one  of  lihya 
form  at  the  top.  It  may  be  added  that  internally  the  sanctuary 
shows  the  same  pyramidal  arch  as  in  temple  A,  though  a  little 
more  curvilinear  than  usual.  The  roof  of  the  vewtibule  also 
consists  of  a  single  arch,  the  longitudinal  section  of  which 
would  correspond  to  the  shape  of  the  curvilinear  superstruc- 
ture of  the  prolongation  of  the  upper  part  of  the  doorway.1 

The  temple    F    has    got    many    peculiar   characteristics. 


1.  PI.  XXIII-XX1V. 


ANCIENT  HISTORY  OP  CHAMPA  253 

There  ftre  no  false  doorways,their  place  being  taken  by  sculp- 
tures. The  roof  is  ridge-shaped  with  ogival  ends.1 

Of  the  building  M  we  can  trace  at  p  resent  only  four  rows 
of  pillars.  According  to  M.  Parmentier  s  hypothetic  recons- 
truction, its  interior  was  like  that  of  an  apsidal  Buddhist 
Caitya,  having  a  central  nave  and  two  aisles.1 

A  large  number  of  inscriptions  have  been  discovered  in 
the  ruins  of  Po  Nagar.  These  are  arranged  below  according 
to  the  findspot. 

1.  In  front  of  the  principal    temple  A, — Nos.  22,  29a,  29b, 

29c,  45,  47. 

2.  Principal  Temple  A. 

Interior  of  the  temple,  Nos.  30,  50,  109. 

Doorway— Nos.    26,   55,   58,  60,  64,  66,  76,  80,  85,  88. 

97,  98,  105. 

Vestibule— 48,  49. 

3.  Temple  F.— No.  25. 

4.  Temple  B.— Nos  ,71,  108. 

5.  Under   the    ground   within   the   enclosure     containing 
temples  A,  B,  C,  D,  E,  F.— No.  99. 

Some  of  these  inscriptions  refer  to  the  erection  of  various 
temples  at  Po  Nagar.  The  original  wooden  temple  containing 
a  Afukhalinga  must  have  been  built  in  very  early  times,  so 
that  in  the  eighth  century  A.  D.  it  came  to  be  associated  with  the 
mythical  king  Vicitrasagara.  This  temple  was  burnt  by 
pirates  in  774  A.  D.  Ten  years  later,  king  Satyavarmft  built 
a  new  temple  and  installed  therein  a  new  Mukhalinga  together 
with  images  of  other  gods  and  goddesses.3  In  817  A.  D.  Senft- 
pati  Par  erected  three  tamples  with  mandapas  and  gates  and 
installed  gods  and  goddesses.4 

1  PI.  XXV. 

2  PI.  XXI,  and  fiig   27,  Vol,  I,  p.  127. 

3  Ins.  No.  22, 

4  Ins.    No.  20. 


264  ARCHITECTURE  AND  SCULPTURE 

It  is  difficult  to  identify  the  temples  mentioned  in  the 
above  inscriptions  with  those  existing  to-day  either  intact  or 
in  ruins.  The  date,  terminus  ad  quern,  of  some  of  th<*  mod- 
era  temples,  however,  may  be  assertained  with  a  fair  degree 
of  certainty  from  these  inscriptions.  Thus  the  main  temple 
A  must  have  been  completed  by  £17  A.  D.,  as  the  Ins.  No.  26, 
dated  in  that  year,  is  engraved  on  its  doorway.  For  nimilar 
reapons,  the  temple  F  containing  the  inscription  No.  25  must 
be  placed  before  813  A.  D.,  and  the  temple  B,  containing  No. 
71,  before  1143  A.  D. 

§  6.  MINOR  GROUPS  OF  TEMPLES 
A.  Pho  Hai  Group1 — This  group  of  temples  is  situated 
on  the  top  of  a  hillock  near  the  village  of  Thien  Chanh  not 
far  from  Phantiet.  It  consists  of  three  temples  in  two  diffe- 
rent levels  of  the  rock.  The  principal  temple,  on  the  higher 
level,  together  with  another  building  in  ruins  to  the  north- 
east, is  enclosed  by  a  plain  stone  wall.  A  little  lower  down  to 
the  north  is  a  third  temple,  probably  contemporary  to  the 
principal  one.  All  the  temples  face  the  east. 

The  principal  temple  differs  from  the  normal  type  in  cer- 
tain details,  such  as  the  absence  of  Corner-Towers  and  slabs  of 
stone  at  the  junction  of  the  Cornices,  and  shows  striking  affi- 
nity to  the  Cainbodgian  type.  The  doorway,  particularly, 
shows  a  great  resemblance. 

The  absence  of  Corner-Towers  brings  out  very  promi- 
nently the  resemblance  of  this  type  of  temples  with  the  sto- 
ried stupas  of  India,  from  which  it  seems  to  have  baen  ulti- 
mately derived.1 

1  Vol.  I,  pp.29ff.  PI.  Ml  I 

2Cf.  e.  g.  PI.  in  With   the   Dhamek    Stupa    (Forffusson- His- 
tory of  Indian  and  Eastern  Architecture,  Vol.  I,  p.  72.  fig.  16)- 


_ 


PI.  VIT.   Pho  Hai  Temples  (cf.  p.  254.). 

(  Reproduced  from  the  publications  of  Eeolc  Francaise 
D'  Eortrerrw- Orient,  Vols.  XI.  XII  viz.  Inventaire  descrip- 
tif  des  monuments  Cams  by  H.  Parmcntier,  Planche  III.) 


fei 


PI.  VIII.     Po  Klong  Garai  Temple  (Side-view,  showing 
the  false  doorway  on  the  south  (cf.  p.  255) 

(Reproduced  from  the  publications  of  Ecole  Fmnmise 
V  Extreme-Orient,  Vols.  XI,  XII  viz.  Inventaire  dwrip- 
tifdes  monuments  Cams  by  H.  Parmentier,  Planche  XIII.) 


ANCIENT  HISTORY  OF  CHAMPA  255 

B.  Po  Dam  Group* — This   group  of  six  temples  IB  situa- 
ted on   a   hill    about    two   miles   north    of   the     village    of 
Phu  Dien  near  the  town  of  Phanri. 

The  temples  are  divided  into  two  groups  of  three  each 
and  face  towards  the  south.  The  principal  temple  is  richly 
decorated.  The  upper  storeys  of  one  of  the  smaller  temples 
have  curved  roofs  and  show  a  great  resemblance  to  the  small 
Javanese  temples  figured  at  Borobudur.2 

C.  Po  Rome  Group* — This  group  consisting  of  the  princi- 
pal temple  and  another  building  to  the    south,  is  situated  on  a 
rocky  elevation  near  the  village  of  Hau    Sanh   in   the  districo 
of  Binh  Thuan.     The  temple  which   is  in  a  good  state  of  pre- 
servatiou  is  of  very  plain  design.     The   only  thing  of  interest 
in   the   curvilinear    pyramidal   shape  of   the    Corner  Towers. 
The  southern  building  preserves   decorations   in  painting,  the 
only  extant  specimen  of  that  art  in   Champa. 

The  presence  of  very  late  inscriptions  on  the  door-pillars 
of  this  temple  s«em  to  confirm  the  tradition  that  it  was  built 
in  the  17th  century. 

D.  Po  Klowj  Garai  Group* — This  group   of  six  buildings 
is   hituated   on  a   peak    which   commands   a    fine  view  of  the 
plain    of   Phanrang.     The    principal    sanctuary    is    very  well 
preserved  and  enablest  us   to  understand  properly   the  cons- 
truction of  the  different  parts  of  temples,  even  of  those  which 
are  in  a  state  of  decay.     Among   the  peculiarities  of  the  tern* 
pie  may  be   noted,     its   high    foundation,  the  prominent  cha- 

J  merely  throw  out  a  suggestion  here  as  to  the  ultimate 
origin  of  temples  in  India  from  which  those  of  Champa  are 
derived  (%ee  post>.  The  scope  ot  the  present  work,  how- 
ever, is  not  compatible  with  a  detailed  discussion  of  the 
subject  which  I  reserve  for  seraimte  treatment  in  future. 

1  Vol.  I,pp    50ff.  PL  VI-VII. 

2  Vol.  I,  p.  51,  fig  0;   PI.  VU-fiig  4,  4'. 

3  Vol.  I,  pp.  6Lff.  Rh  VHI-X;    Vol.    II,  p.  16. 

4  Vol.  I   pp.  81  ff.  PI.    XI-XIV. 


256  ARCHITECTURE  AND  SCULPTURE 

racter  of  its  false  doorways  which  are  almost  completely 
detatched  from  the  wall,  and  curvilinear  pyramidal  shape  of 
the  Corner-Towers. 

The  roof  of  one  of  the  buildings  is  ridge-shaped  with 
ogivul  ends. 

It  appears  from  Ina.  Nos.  111-115  that  the  principal  san- 
ctuary has  to  be  referred  to  the  reign  of  Jayasiiiha  Varman 
IV  (c.  1287-1307  A  D. ) 

E.  Ho  La-i  &roupl — This  group  of  three  temples   is  situa- 
ted in  the   village   of  Nhon  Son,  at  the  end  of  the  lo^g  plain 
which  stretches  to  the  north  of  Phanrang.     The  temples  show 
high  architectural  skill.     The  vestibule,  although  a  mere  pro- 
longation  of  the   arched    doorway,    contains  false  doorways. 
The  upper  part   of  the    false    doorways   of  the   temples  is  of 
peculiarly  elegant  design.     The  walls   of  the  temples   are  not 
vertical  but   inclined    outwardly   from   the  base,  so   that  the 
decorations  on  the  base,  although  projecting  out  of  it,  are  on 
the  same  vertical   level   as   the  top  of  the  wall.     The  temples 
are  mostly  in  ruina 

F.  Hung  Thanh  Qroup* — This   group   is   situated  at  the 
foot  of  a  hill,   close   to  the   road  which  goes  from  Binh  Dinh 
to  Qui  Nhon,  and  about  two  miles  from  this  last  town.  There 
were  originally  four  or  five  buildings  within  an  enclosure,  but 
at  present  the  ruins  of  only  two  buildings  can  be  discerned. 

The  chief  characteristic  of  these  temples   ia  the  peculiar 
shape  of  the  roof,  a  curvilinear  pyramid   divided  into  a  large 

number  of  parallel  stages,  very  slightly  diminishing    as  they 
rise. 

G.  Dwmg  Long9— .This  group  of  three  temples  is  part  of 
a  larger  group  of  which  only  a   few  trace*  nre  visible.     It  in 

1  Vol   I,Pp.98ff.  PL   XV-XIX. 

2  Vol.  It  pp.  146  ff.  PL  XXX-XXXI. 

3  Vol.  I.  pj>,  183  fL  H.  XLll-XLVII. 


PI.  IX.     Hung  Than  Temple,     (cf.  p.  256) 

(Reproduced  from,  the  publications  of  Ecole  Francaise 
jy  Extreme-Orient,  Vols.  XI,  XII  viz.  Inventaire  dvscrip- 
tif  des  monuments  Cams  by  H.  Parmentier,  Planch*  XX XL) 


PL  X.     Temple  of  Duong    Long    (cf.  p.  256) 


<R,  '. 


c.ed  from   the 


a  of 


/fl    Fraibcaise 


. 

I)  bstrwth-umt,  Voh,    XT,    XII  vh.      Invent*!,-,;,  d<Mrij>- 
tij  dc.-s  monuments  Lums  by  H.   Parincntier,  Plan<-///>,  XLV.) 


/?;;: 


,Cir,.-:  '\ 
wMS^m 

HlRlPfhw  ^' 
jffy^m-f-j'^ 


PI.  XI.     Bang  An  Temple  (showing  in  right  upper 
corner  a  subsidiary  temple  in  S.  W.  )  (cf.  p.  257) 


from    the,  jtuUicfitions  of   Ec<>U 
If  Extre-nw-Orient,  Vols,   XI,  XII  viz.     Inventaire 
tifdes  monuments  Cams  by  H.  Pariiwntier,  Planchc,  LXV.) 


11 


ANCIENT  HJ3TOBY  OF  3HAMPA  2J& 

situated  on  a  low  eminence  in  the  "illage.of  Van  Tu'oiig. 
These  three  large  iempba  liave  some  peculiar  characteristics. 
The  upper  part  of  the  false  doorways  Js  elaborately  carved. 
The  roofs  of  stories  have  no  Corrxer  3  owers  and  the  upper- 
most stage  is  designed  li  £e  an  in*  erte  1  lotos.  The  crown- 
ing member  thus  looks  1  ke  the  peri  Jftrp  of  a  lotus.  It  ift 
just  possible  that  its  geneial  forms,  as  noticed  in  other  tem- 
ples, may  also  have  been  derived  from  tlds  original  idea. 

H.  Other  Temples. 

Among  other  peculiar  characterisf  ics  of  Cham  temples 
calling  for  special  notice  ma,y  be  mentio  led : 

(1)  The  richly  decorated  false  doorways   of  the  temple  of 
Binh  Lam.1 

(2)  The  peculiar  T  shaped  inner  cell  of  the  southern  temple 
of  Khuong  My.1 

(3)  The  octagonal  temple  of  Bang  An  with   a  curvilinear, 
pyramidal  roof,  belonging  probably  to  the  tenth  century.8 

The  roof  of  Yah  Proa  temple  which  has  no  stages  but 
consists  of  a  single  mass  of  the  shape  of  a  curvilinear  pyramid, 
with  horizontal  circular  ribs,  ending  in  an  inverted  lotua4 

§  7.  CHRONOLOGICAL  CLASSIFICATION  OF  THE 
TEMPLES. 

M,  Parmentier  who  ha«  made  a  special  study  of  Cham 
architecture  has  tentatively  adopted  the  following  chro- 
nological classification  of  the  different  styles  in  ChampA,  on 
the  basis  of  temples  whose  dates  can  be  fi&ed  wifch  v> 
tolerable  degree  of  certainty.6 

1.  Vol.  I,  p.  169-Fig.  31,  PI.  XXXIX. 

2.  Vol.  I,  p,  248,  Fig.  46.,  PI.  LVI. 

3.  Vol.  I,  p.  311  Fig.  68,  PI,  LXV.  ;  Vol.  II,  p.  13. 

4.  Vol.  I,  p.  557,  PI.  CVII. 

5.  Vol.  II,  pp.  19  ff, 


258 


ARCHITECTURE  AND  SCULPTURE 


L  The  primitive  art  (7th-10th  century,),  which  shows  * 
real  inspiration  aud  freshness  of  artistic  idea  •*  is  represented 
by  the  Myson  temple  A-l  (beginning  of  7th  century  A.  D.) 
and  the  Po  Nagar  temples  F  and  A  (813  and  S17  A.  D.). 

II.  The  cubic  Art  (7th-9th  century),  so  milled  from  the 
low  mavssive  roof  of  the  shape  of  a  cube  such  as  that,  of  Hoa 
Lai  Temple,  is  represented  by  Myson  temple  F,  (beginning  of 
the  8th  century),  Po  Nagar  E  (third  quarter  of  the  9th 
century)  and  the  most  ancient  part  of  Do3g  Duong  (875 
A.  D.). 

III.  The  Mixed  Art   (10th   century),   which   shows    the 
proportions  of  Primitive  Art    together  with   decoration    pro- 
per to  the  Cubic  Art,  is  represented  by  Dong  Duong  A. 

IV.  The  Classic  Art  (llth    Century),    so   called    from  its 
strict  adherence  to  architectural  formula,  is    represented  only 
by  Myson  E  4  (middle  of  llth  century  A  D.). 

V.  The  Pyramidal  form  (10th-14th   Cen:ury),    so   called 
from  the  pyramidal  termination,  is  represented    by    the  Bang 
An  Temple    (c.   900  A.  D.  ),    Po.    Nagar   temple  B   (1145   A. 
D.),  aud  Yau  Proh  temple  (beginning  of  14th  century). 

VI.  The  derived  A rt  (12th-  17th  century),  so  called  from  its 
departure  from  recognised  canons,  is  represented  by  Myson  B-l 
(1114  A.  D.),  Myson  G  (1157),  Po  Klaun  Garai  (be*innin£  of 
14th  century)  and  Po  Kome  (second  quarter  of  the  17th 
century  ). 

M.  Parmentier  styles  the  first  three  as  Primary,  and 
the  last  three,  Secondary.  His  ideas  of  the  relation  between 
these  classes  may  be  illustrated  in  the  following  tabular  form. 


Primary 

Art 
(First  Period) 


I.  Primitive  Art 

I 


II  Cubic  Art 


III.  Mixed  Art 


IV.     Classic  Art  V.   Pyramidal  Art 


Secondary         J 
Art  i 

(SecondPeriod,)    j         VI.  Derived  Art. 

I 


ANCIENT  HISTORY  OF  CHAMPA,- 

§  8.  THE  CAVES. 

The  cave  -wohiUcture  did  not  make  very  great  progress  in 
Champft.     About  five>o£  them  are  known,  all  of  very   simple 
design,  though  one  or  two  have  ooftaaive  proportions. 
1.  Phu  Duoc  (near  Bong  Son). 

This  cave  is  nearly  oval  in  plan.  The  inner  chamber  has 
a  vaalted  roof,  and  two  cells  radiate  from  it.  One  of  these 
is  circular  and  the  other  rectangular.  The  cave  is  entered  by 
a  narrow  passage  opening  in  the  east  A  little  to  the  south 
of  this  passage  on  the  outer  side  of  the  rock  is  a  sttiall  cell. 
The  cave  is  about  4  yds  by  2  yds,  and  the  height,  a 
little  over  1  yard.  It  is  popularly  supposed  to  be  the  resi- 
dence of  a  hermit.1 

2.  The  Marble  mountain*  near  Hoa  Que  contain  several 
caves  round  a  central  Hall  which  is  however  open  to  the  sky. 

One  of  these  caves  has  its  entrance   guarded  by  a  sculptured 
balustrade.1 

3.  The  eaves  of  Phong  Nha  (near  Bo  Trach)  are  of 
massive  proportions.  An  opening  in  the  rack  about  20  yards 
long  gives  access  to  a  circular  chamber  of  the  same  diameter. 
Its  arched  roof  is  decorated  by  bunches  of  stalactites.  A  low 
narrow  passage  about  20  yards  long  leads  to  a  second  vaulted 
chamber.  From  this  a«ain  issues  out  a  very  long  arched 
passage,  about  20  yards  broad  and  15  to  18  yards  high,  whose 
walls  still  retain  in  many  places  traces  of  high  polish.  At  the 
end  of  this  passage,  which  is  more  than  1300  yards  from  the 
entrance,  is  found  a  narrow  tunnell  more  than  325  yards 
long.  The  whole  of  this  underground  passage,  nearly  a  mile 
in  length,  is  covered  upto  a  certain  height  by  a  clear  sheet  of 
water  and  can  be  traversed  by  small  boats.  The  cave  contains 
some  sculptures,  and  the  discovery  of  an  image  of  Buddha 

1.  Vol.  I,  p.  2 IS.  Fig.  41. 

2.  Vol.  I,  p.  317,  tig.  oy. 


260  ARCHITECTURE  AND  SCULPTURE 

and  of  the  word  'Sftriputra'  among  the  almost  illegible  ins- 
criptions, indicates  that  it  was  a  Buddhist  sanctuary  in  the 
origin.1  Altogether  97  inscriptions  have  been  traced  in  this 
cave,  but  they  are  mostly  illegible.3 

4.  A  very  small   cave   named   Chua   Harg,    containing  a 
Bmall  statue  of  Buddha,  is  situated   in    the  village  of  Bo  Khe 
near  Bo  Trach.8 

5.  Some  caves,  close  to  the  village  of  Lac  Son,  were  trans- 
formed  into   Buddhist   sanctuaries   by    the    Chams.     On  the 
side  of  a  mountain  washed    by   a   river,    an  o^ival  opening,  8 
yards   by   10   yards,    leads    to   an   inner  chamber.     The  side 
rocks  of  this  chamber  have   been    divided    into    a    number  of 
pillars  by  the  corroding  action  of  water,  and  the  whole  thing 
therefore  looks  like    a    peristyle.     This  peristyle  opens  into  a 
passage   ahout   90  yards   long.     Its    roof  is  o^ival  and  about 
15  yards  from    the   ground.     From   the   apsidal   end   of  this 
passage  issues  another  very  narrow    passage,    through    which 
one   could   crawl   into  a  circular  chamber  with  a  diameter  of 
about  4  yards. 

From  the  two  opposite  sides  of  this  chamber,  again,  issue 
two  other  passages.  That  on  the  left  or  the  east  is  about  12 
yards  long  and  has  a  funnel  shaped  end.  The  opposite  pas- 
sage bends  round  and  runs  parallel  to  the  long  passage  in  the 
direction  of  north  to  south,  till  it  ends  in  two  very  narrow 
paasages. 

About  thirty. six  inscriptions  havo  been  discovered  in  these 
caves  bet  they  have  not  yet  been  deciphered.* 

1.  Cf.  Supra  p  212  of  the  test. 

2.  Vol.  It  pp.  542  ff. 

3.  Vol.  I,  p.  546. 

4.  Vol.  I,  pp.  518  fl. 


ANCIENT  HISTORY  OP  CHAMPA  261 

§  9.  CIVIL  ARCHITECTURE. 

Very  little  remains  of  secular  buildings  have  been  traced 
so  far  in  Champa,  Of  palaces  of  kings  we  may  form  some 
idea  from  the  accounts  of  Chinese  writers.  They  were 
high  and  of  largo  proportions.  The  roof  was  made  of  orna- 
mented tiles  and  the  whole  building  was  surrounded  by  an 
earthen  wall.  This  was  plastered  with  lime  and  its  wooden 
doors  were  sculptured  with  beautiful  animal  figures.  Bayond 
the  wall  were  vast  courtyards  for  the  accommodation  of  hor- 
ses, chariots  and  elephants. 

More  details  are  known  about  another  kind  of  secular 
architecture  viz  the  fortifications.  We  have  already  quoted 
th?  Chinese  description  o!  the  strongholds  of  Kiu-Sou  ( pp. 
26-27  )  and  Champa  ( ip.  19-20)  which  may  serve  as  a  type 
of  the  rest.  Although  ruins  of  several  other  citadels  have 
come  to  li^ht,  their  existing  remains  in  most  cases  do  not 
enable  us  to  form  a  clear  idea  either  of  their  topography 
or  of  their  principle  of  construction.  But  they  make  it  quite 
clear  that  the  Chams  fully  utilised  the  natural  means  of 
defence,  such  as  are  afforded  by  hills  and  rivers,  in  building 
their  fortifications.  A  few  of  these  are  noted  below. 

1,  The  Citadel  of  SrZ  Banoy  or  Bal  Canar,  situated  on  the 
right  bank  of  the  river  Song  Luy,  had  the  shape  of  an  irre- 
gular quadrilateral.  Its  northern  face  was  washed  by  the 
river,  and  on  all  other  sides  it  was  surrounded  by  walls.  The 
ramparts  of  the  fortress  are  represented  to-day  by  mounds, 
composed  of  earth  and  pebbles,  about  9  or  10  yards  high. 
The  abundance  of  limonites  in  the  ground  shows  that  this 
material  was  used  in  the  process  of  revetment. 

This  citadel  shows  greater  knowledge   in  the  art  of  forti- 
ficatioa  than  any  other.      Wo    find  here  an    attempt   towards 
g'  and  also  the  protection  of  the  gates.     Three  salients 


282  ARCHITECTURE  AND  SCULPTURE 

advance  from  the  three  sides  not  protected  by  the  river,  in 
such  a  way  that  one  had  to  pass  along  one  or  oth$r  of  .them 
in  order  to  enter  the  citadel.  There  were  probably  two  or 
three  gates,  of  which  one  alone  now  exists  in  the  south~w&st- 
eru  corner.  This  together  with  the  south-western  salient  are 

the  beat  preserved  in  the  whole  group. 

Near  the  centre,  but  closer  to  the  river  side,  is  a  raised 
platform,  the  exact  nature  and  object  of  which  is  not  appa- 
rent. It  probably  served  as  a  reduit.1 

<?.  Thanh  Ho. — This  citadel   is   situated   about   10   miles 

,      1          ,  V  -  . 

from  the  mouth  of  the  river  Song  Da  Rang.  It  is  enclosed 
between  a  mountain  and  the  left  side  of  the  river,  and  the 
open  face  is  protected  by  a  wall.  It  covered  an  area,  nearly 
75o  yards  square,  and  was  protected  by  a  ditch  nearly  32 
yards  wide.  It  was  also  protected  by  reduits  and  towera, 
an4  had  several  gates.  Bricks  of  enormous  size  were  used 
in  building  this  fortification.* 

3.  At  Caban,  the  ancient  capital-town  of  Vijaya,  about 
eight  miles  from  th<3  citadel  of  BinhDinh,  are  found  extensive 
ruins  of  what  appears  to  be  a  first  cla*>s  military  fortification 
of  ancient  Champa.  They  cover  a  rectangular  area  of  over 
1500  yards  from  north  to  south  and  of  1200  yard*  from  eapt 
to  wetft.  It  was  protected  by  an  arm  of  the  Binh  Dinh  river 
on  the  north  and  a  strong  wall,  without  any  flanking,  on 
other  sides.  The  wall  wae»  built  of  earth  with  revetment  of 
limonite,  and  was  pierced  through  by  tunnels  for  the  ingress 
and  egreis  of  a  small  brook.  There  are  a  number  of  high 
mounds  on  all  sides  which  probably  conceal  some,  towers,  or 
gates.  At  present  the  ruins  of  one  gate  only  are  found  but 

1.  Vol.  I,  pp.  30  ft.  PI.  IV. 

2.  Vol.  I.  p.  KJT,  PI.  XXVII. 


ANCIKNT  HISTORY  OP  OHAMPA  263 

according  to  an  old  plan  oi  the  15th  or  16th  century  it  had 
four  gates.  The  citadel  coataines  a  lar^o  number  of  beautiful 
sculptures.1 

4.  The  Citadel  of  Chatsa  (Conton  Hin  Cha,utHuytn  Binh 
Sonh  ), 

The  ruins  of  this  citadel  cover  a  square  area,  each  aide 
measuring  nearly  430  yc  s.  The  surn  unding  walls  made  of 
brick  have  a  ditch  in  front  There  wa*  probably  a  gate  on 
each  side.1 

5.  The  Citadel  of  Co  Luy  seems  to  have  served  as  an  ad- 
vanced protection  of  that  at   Chausa  ( No.  4  ).     It  defended 
the  access  to  the  Song  Tra  Kuk   river  which   passed  close  by 
the  latter.     Its  sides  measured   about   163   yds.  each,  and  it 
was  protected  by  two  hillocks  one  on  the  west  and  the  other 
on  the  south-east8. 

§  10.  SCULPTURES. 

The  art  of  sculptor  in  ancient  Ch&mpft  may  be  studied 
under  the  following  heads: — 

A  Human  Figures. 

B.  Animal  Figures. 

C.  Ornamental  Decorations. 
A,  Human  Figures. 

Human  figures  in  the  art  of  Champa  are  either  detached 
images  or  part  of  decorative  elements  in  the  temples.  The 
images,  again,  are  mostly  either  of  gods  and  goddesses  or  of 
kings  and  queens. 

1.  Vol.  I,  pp.  198  ff.  PI.  XLIX. 

2.  Vol.  I,  pp.  235  ff.  PI.  LV. 

3.  Vol.  f.t  p.  235. 


ABGHtfgCTtlRE  AND  SCULPTURE 

1.  The  Images. 

The  images  of  gods  and  goddesses  have  been  described 
before.  It  is  needless  to  say  that  they  form  the  best  specimen 
of  the  artistic  activity  of  Champa,  It  is,  of  course,  idle  to 
expect  that  all  the  idols  would  show  a  high  <  egree  of  artistic 
skill,  but  some  of  them  at  any  rate  indicate  the  height  of  skill 
to  which  the  sculptors  of  Champa  had  attained  in  this  line  of 
activity.  The  following  may  be  selected  as  fair  specimens. 

1-2,  Two  standing  images  of  £iva  in  Myscn  A  4  and  My- 
son  C.1  The  images  resemble  each  other  to  a  great  extent. 
The  features,  at  least  of  the  upper  part  of  the  body,  are  well- 
proportioned  and  the  expression  of  face  is  pleasing.  The  main 
defect  of  Indian  Sculptures,  viz.  the  lack  of  accuracy  in  physical 
details,  is  also  manifest  in  the  art  of  Champa. 

3.  Even  more  beautiful  than  the   preceding  is   an  image 
of  Skanda  standing   on   his  peacock.     By  the  clever  handling 
of  the  artist,  the   body   of   the   peacock  has   baen  made   the 
pedestal  and  its  variegated  train,   a   nicely   decorated  back- 
ground, for  the  image  of  the   youthful  god.     The  pose  and  the 
expression  of  the  god  are  really  charming.* 

4.  The  seated  image   of   a   deity  in  Hyson  B  shows  good 
proportions,  but  unfortunately  the  head  is  missing.8 

5.  The   figure     of  seated   Buddha   in  Dong  Duong   III, 
although  not  very  good,  reproduces  in  a   striking    manner  all 
the  features  of  an  Indian  Buddha   viz.  the   fold   of   dress,  the 

Urna,  the  Usmsa   and   the  arrangement   of  hair   in  schematic 
curls* 

Like  Indian  art,  again,  the  images  of  gods  in  later  periods 
became    more   and   more   deformed    till     they  assumed  soaie- 

1.  Vol.  I,  pp.  ^62-3.  Fifjs.  7S-7<J. 

2.  Vol.  I,  p.  379,  Fig,  84. 

3.  Vol.  I,  p.  378,  Fi£.  83. 

4.  Vol.  p.  T03,  Fiff.  117.  ' 


- 1 W 


PI.  XIII.     Statue  of  £iva  (  from  Myson  Temple 
A'— 4)  (  cf.  p.  264). 

( Reproduced  from  the  publications  of  Ecole  Francaise 
D'  Extreme-Orient,  Vols.  XI,  XII  viz.  Inventaire  descriptif 
des  monuments  Cams  by  H.  Parmentier,  vol.  7,  p.  VfJtt,  Fig.  78. 


*£-'  ••  -  i-  .-  £--  •- 

V        X        -^SVSL^        '  -'- 

'    ~' 


PI.  XIV.     Siva-liiigt,  (Myson  Temple  E-1)  (d.  p.  177) 


>ro<hwr,d  from  the.  inM  in  it  ions  of  E  coir,  Fraitfaiw  D'  fli'trr/ms'- Orient. 
,  A"//  viz.  Inventaire  descrijrtif  tin;  moH,u,nwn,tx  ('a'mx  by  H.  /Vr- 
p,  CXX.) 


PL,    XV.  Statue  of  Skanda  (Myson  B 3) 

(ctp.  264). 

(Reproduced  from  the  publication*  of  E col*  Franchise 
D  Extreme-Orient,  Vols,  XI,  XII  viz.  Inventaire  descriptif 
doe  monuments  Cams  by  H.  Parmentier,  vol.  I,  p  379  Fiy  8J 


PI.     XVI.     The  Statue  of  Buddha  (l)on^ 

court  III)  (cf.  p.  264). 

Reproduced  from    the   jtuldiwitionx    of    Ecolc, 
xtr&t  ne-Orient,     Ko/s.    XI,  XII  viz.  Inventdire  (/rsci"if>t'if 
Cams  by  11.  Parmcnticr,  vol.   I,j>.  502,  FKJ.  7/7. 

K> 


}  I.'HIM  ill"  Hljt 


PI.    XVII.  Two  mmicuina.  (  FedesUl  of  M)'son  E— 1) 
(dp.  2G5). 

(Reproduced  from  the  pnldiwitiom  of  Ecole,  Franc* ww 
If  Extreme-Orient,  V<J*,Xf,XI/  vr:.  lnr<  ,i,lai,re,  dawrijitif 
dcs  monuments  Cams  by  H.  Parmcntier,  vol.  7,  y>.  jJVt  F'«j.  fJO. 

17 


PI.  XVIII.  Tympanum   of    Myson  C— 1 
( for  description,  see  pp.  265—6). 

(Reproduced  from  the  publications  of  Ecole  Francais$ 
jy  Extr 'erne-Orient ,  Vols.  XI,  XII  viz.  Inventaire  descriptif 
die  monuments  Cams  by  H.Parmcntier.vol  7,  p.SOl,  Fig.  86. 

18 


ANOIINf  HISTQB¥  OF  CHAMPA  265 

tip****  monoetrous  appearance.     This  10  best  seen  in  the 
figure*  of  Dv&rapalas  which  adorned  many  temples.1 

There  are  several  statues  of  kings  and  queens,  mostly  of 
very  late  date.    Artistically,  they  cannot  be  pronounced  to 
ba  successful    Two  figures,  alone,  may  be  referred  to  a* 
having  reached  a  fair  level  of  auccesa    These  are  the  figures 
of  king  Po  Narup  and  queen  $ucih.f 

2.  HUMAN  FIGURES  IN  DECORATIONS. 

The  human  figure  forms  the  most  distinguishing  trait 
of  decoration  in  the  Primitive  art  of  Champa.  It  occurs  al- 
most iu  every  part  of  the  temple,  in  various  forma  and 
•hapes,  such  as  praying  figures,  persons  mounted  on  gajaai- 
mhat  apsaras,  demons  etc.  Some  of  the  figures  show  good 
proportions  and  are  really  charming.  Compare,  for  example, 
the  exquisite  figures  of  two  musicians  in  Myson  E,  one  play- 
ing  upon  a  lyre  and  the  other  upon  a  flute.3 

The  Cubic  art  employs  human  figures  more  sparsely. 
But  some  of  them,  the  figure  of  dvdrapdla,  for  example,  ia 
the  false  doorway  of  Hoa  Lai,  are  fairly  gool* 

The  most  interesting  sculptures  in  temples  occur  on  the 
tympanums  of  outer  doors  which  are  mostly  in  stone.  In 
the  earlier  period  they  were  engraved  with  composite  scenes 
in  bas-relief.  -As  a  general  rule  the  principal  figure  occupied 
the  centre,  while  the  subsidiary  figures  wara  ranged  ou  all 
aides.  Two  good  examples  may  be  noted  below, 
1.  TYMPANUM  OF  MYSON  C.* 

In  the  centre,  a  pedestal,  with  Naudin  sculptured  in 
front,  bears  the  image  of  dancing  Siva.  The  upper  part  of 

1.  Vol.  I,  p.  4JO-4n,  Figs.  111*112. 

2.  Vol.  I.,  p   48   Fig.  8  ;  p.  68,  Fig,  14, 
Z.  Vol.  I  ,  p.  410,  Fig.  90. 

4.  Vol.  II,  p.  184,  Fi*r.  09. 
5*  Vol.  I,  p.  391,  Fig.  86. 


266  ARCHITECTURE  AND  SCULPTURE 

the  image  is  unfortunately  broken,  but  enough  remains  to 
show  that  the  god  had  a  necklace  and  several  hands.  There 
are  three  figures  on  each  side  of  the  central  image.  Of 
those  to  his  proper  right,  the  one  nearest  to  him  is  dancing, 
while  two  others  are  playing  on  musical  instruments  viz. 
flute  and  a  kind  of  drum.  (Tabald).  Of  the  three  figures  on 
the  other  side,  a  figure  with  joined  hands  probably  stands  for 
the  king  or  the  donor,  while  the  other  two,  a  female  figure 
and  an  infant,  probably  represent  Durga  and  Skanda.  Two 
trees  on  two  sides,  with  a  parrot  on  one  of  them,  show  that 
the  scene  is  laid  in  an  open  ground.  The  upper  part  of  the 
sculpture  represents  gods  or  apsaras  flying  through  clouds. 
The  whole  composition  is  graceful  and  charming  and  reflects 
preat  credit  on  the  artists  of  Champa. 

2.  TYMPANUM  OF  KHUONG  MY  TEMPLE. 

It  represents  Krsna  as  holding  aloft  mount  Govardhana 
iu  order  to  afford  protection  to  the  cows  and  cowherds.  The 
mount  Govardhana  is  indicated  by  a  number  of  boulders  with 
trees,  deers  and  anchorites  moving  in  them.  The  cowa  ara 
shown  below  in  several  rows  in  their  true  perspective1 

Another  good  specimen  is  th^  Hntel  of  Chanh  Lo  which 
represents  n  king  surrounded  by  his  entourage.2 

In  some  cases  the  tympanum  contains  a  large  group  of 
figures,  without  making  any  distinction  between  principal 
and  subsidiary  ones.  The  tympanum  of  the  principal  temple 
of  Dong  Duong  offers  an  example.  It  contains  about  40  sea- 
ted figures  divided  into  four  or  five  panels — bu",  they  are  too 
imperfectly  engraved  to  give  any  clear  idea.1 

1.  Vol    1,  p.  259,  Fig.  48.   Parmentior    has  here  wrongly  identi- 
fied the  scene,  but  cf.  Vol.  II,  p.  425. 

2.  Vol.  II,  p.  354,  Figr,  *)<), 

3.  Vol,  I,  p.  467,  Pig.  103. 


PI.      XIX.      Pedestal     of  l>on£ 
Temple  (  cf.  p.  2G7  ). 


K#jtro<lwG<l  fro'iii    the,    pul>l,ii'(i,i'H>n$    of 
D   Ej'tr<''m,<>.-()rtc.nt,     IW.s*.    AV,  XII  ri?.  lu' 

Cain*  by  11.  Fdr'nu'ntivr,  vol.   1,^. 


,  /*Vr/.    Jujh 
19 


Soin^time  the  tympaanm  contains  owe  prominent  figure 
only  and  this  is  usually  the  case  in  later  parioda.  these' 
images  are  as  a  rule  of  inferior  type.  Two  grod  examples 
are  furnished  by  the  image  of  TTmA  in  Chanh  Lo1  and  an 
image  of  Siva  in  Po  Klaun  Garai9 

Bas-reliefs  depicting  composite  scenes  are  also  found  in 
the  pedestals  of  the  First  Period.  The  moat  remarkable 
specimens  are  furnished  by  those  of  Tra  Kieu  and  Mysoa  E-l. 
Both  seem  to  represent  some  stories  which  have  not  yet  been 
identified.  Each  of  the  first  three  faces  of  the  former  con- 
tains rows  of  men  and  women  standing  in  various  attitudes 
and  carrying  different  article?.  The  fourth  face  contain? 
eleven  dancing  women  in  various  postures,  probably  indica- 
ting various  forms  of  dance.3  The  Myson  pedestals  are  each 
divided  into  several  small  panels  by  decorated  pilaster  designs. 
Each  panel  contains  two  or  three  figures  in  various  postu* 
res.  In  several  cases  two  men  are  engaged  in  animated  con- 
versation while  in  others  they  are  found  playing  on  musical 
instruments  like  flute,  drum,  guitar  etc4. 

The  bas-reliefs  on  these  pedestals  are  of  high  phonetia. 
value  and  they  may  be  compared  with  those  at  Java.  The 
pedestals  at  Dong  Duong  are  even  richer  in  composition 
though  of  less  artistic  merit.  They  depict  various  scenes  of 
war,  proc3s<uon  etc.  and  deal  with  quite  a  large  number  of 
human  beings  of  different  degrees  of  status5. 

During  the  Second  Period  this  art  of    composing  bas-re* 
lief s  underwent  a  rapid  degradation    and    the    few   composite 

1.  Vol.  I.,  p  230,  Fit?.  43. 

2.  Vol.  II,  p.  307.  Fiff.  70 

?.  Vol.  I,  pp.  294-295,  Fi£».  61-04. 

4.  Vol.  I,  pp.  4115-413,  Fig».  91-92. 

5.  Vol.  L,  pp.  470-471,  Figs.  104-105.  pp.  47C-7,  Fig*.  106-7. 


ASOSlfSOTtTEE  AND  SCULPTURE 

60dil$8  w*  posseea  show  neither  the  richness  of  composition  nor 
tbe  aktil  of  execution  such  as  are  noticed  in  the  earlier  period, 
*  B.  Animal  Figures — As  we  have  seen  above,  animals  are 
figured  as  Vdhanasoi  gods,  and  they  al«o  occur  in  bas- relief 
scenes. 

Animal  figures  also  formed  an  important  part  in  decora- 
tion in  Primitive  Art.  We  meet  with  a  large  variety  of  ani- 
mals such  as  rhinoceros,  lion,  elephant,  Gajasifnha,  Makara, 
N&ga,  Oaruda,  bull,  horse,  hare,  deer,  goose,  peacock  and 
monkey.  These  are  all  made  with  a  fair  degree  of  success. 
Although  conventional  to  a  certain  extent,  the  figures  are  not 
very  far  removed  from  nature.  Special  reference  may  be 
made  to  a  monkey  in  the  Myson  Tempi 3  D  and  the  head  of  a 
Jion  in  Myson  K1. 

Later  on,  in  Cubic  Art  for  example,  decorations  by  rim- 
ma!  figures  were  reduced  in  quantity,  being  replaced  in  large 
measure  by  floral  decorations.  But  even  the  few  repr^senta- 
tions  of  animals  in  buildings  indicate  clearly  that  the  Cham 
artists  had  not  lost  their  high  skill.  Some  new  species 
appear  in  thi«  period  viz.  wild  boar,  dog  and  butterfly.  In 

Mixed  Art,  the  representations  of  animals   are  aim  >st  wholly 
absent. 

During  the  Second  Period  the*  animal  sculptures  cease 
to  ilay  any  important  part  in  ths  decorations  of  bail  ling*. 
Ouly  we  find  the  friezes  decorated  by  long  rows  of  animals. 
Moreover,  the  representations  of  animals  became  gradually 
unnatural,  conventional,  and  ultimately  hardly  recognisable. 
It  may  bs  pointed  out  here  that  although  the  figures  of 
lions  are  executed  with  great  skill  and  farm  an  important 
element  in  the  decorations  of  temples  this  animal  was  un- 
known in  Indo  China.1  There  can  he  hardly  any  doubt  that 

1    Vol.  II,  p.  252,  Fifcs.  51,  52.  "" 

2,  This  is  the  general  view     But  'lion'  is  referred  to  in  a  sisffle 


PI  XX,     Decorative  Designs    (cf.  p.  209) 
woduced  from  the  publications  of  Eoole  Franeaise    D'  Extreme- Orient, 

VTTnt^        r^^Mt'.lMJoeAM^fJtamMi.n^iep.mel^     U       T>  r,m,  ...mi^  PV 


PI.    XXI.    Pilasters   and     Inter- Pilaster  (with  floral 
decorations)  (cf.  p.  233,  p.  269). 

(Reproduced  from  the  publications  of  Ecole  Francaise 
Extreme-Orient,  Vols>  XI,  XII  viz.  Invcntaire  dewriptif 
j  monuments  Camsby  H.  Parmentier,  /,  p.  Fl.  CXXX  V. 

21 


ANCIENT  HISTORY  OF  CHAMPA  269 

its  occurrence  in  decorations  is  due  to  the  influence  of  Indian 
traditions.  The  same  indeed  may  also  be  said  of  the  mythical 
animals  such  as  Makara^Jga,  Garu&a  etc.  The  gajasimha 
is,  however,  a  peculiar  creation  of  the  Chains.  It  is  compo- 
sed of  the  body  of  a  lion  with  the  head  of  an  elephant. 

The  bull  appears  more  as  a  Vdhana  of  Siva  than  a  pure 
decoration,  and,  as  in  India,  detached  images  of  this  animal 
are  often  met  with  in  temples. 

Certain  birds  and  animals  appear  only  once  or  twice  in 
bas-relief  scenes  and  do  not  otherwise  play  any  important 
part  in  the  art  of  Champa.  Among  these  may  be  mentioned 
squirrel,  tiger,  parrot,  fish  and  tortoise. 

C.  ORNAMENTAL  DECORATIONS. 
The  Cham  artists  excelled  in  floral  decorations.  Al- 
though they  treated  foliage  in  a  conventional  manner,  they 
added  an  element  of  grace  and  beauty  which  made  it  highly 
charming.  This  is  particularly  the  case  in  the  Primary 
Art.  The  number  of  specimens  collected  by  Parmentier 
in  PI.  CLXV,  showa  the  high  degree  of  excellence  that  the 
Chains  had  attained  in  this  direction.  The  style  is  purely 
Indian  and  we  find  here  the  same  "undulating  stem  ol  a 
creeper  with  large  curling  and  intertwining  leaves.1 
Most  of  the  foliage  patterns  occur  on  pillars  and  pilasters, 
and  are  in  the  shape  of  scrolls;  sometimes,  as  in  India,  "the 
whole  scroll  is  deeply  sunk  and  very  clearly  and  carefully 
carved'1.  Sometimes  the  foliage  is  of  an  intricate  and  com- 
plex design,  but  the  Chain  artists  show  high  skill  in  handling 

Chinese  Text.  This  icay  be  due  to  faulty  reading,  or  the 
Chinese  author  might  have  made  a  confusion  between  a 
tigrer  and  a  lion. 

1.  Cunuiughara's   description  of   Gharwa  Temple,   Area,  8arv. 
Rpp,  Vol.  Ill— quoted   in   V.   A.  Smith's  Fino   Art  in 
and  Ceylon  p.  160, 


2TO  ARCHITECTURE  AND  SCULPTU&E 

it.  But  here,  as  in  other  instances,  the  history  of  the  art  of 
ChampS,  like  that  of  India,  is  written  in  decay.  We  miss 
the  vigour  and  refinement  of  the  early  patterns  in  those  of 
succeeding  ages  which  gradually  become  lifeless  and  mecha- 
nical in  the  extreme.  In  the  Second  Period  when  the  art  of 
floral  decoration  was  at  low  ebb  and  the  pilasters  were  most- 
ly plain,  we  meet,  instead,  with  geometrical  patterns  which 
although  lacking  the  grace  and  Charm  of  old,  are  not  altoge- 
ther devoid  of  aesthetic  elements.  A  number  of  fair  speci- 
mens may  be  seen  in  Parmentier's  Plate  CLXVIII.  lu  one 
respect,  however,  the  efforts  of  Cham  artists  to  imitate  the 
Indian  models  have  not  proved  a  great  success.  The  lotus 
design  which  forms  such  a  beautiful  element  in  Indian  art  also 
figures  largely  in  the  art  of  Champa.  But  any  one  conversant 
with  the  very  elegant  and  charming  lotus  flowers  depicted. 
in  early  Indian  art,  such  as  in  the  railings  of  Bharhut  and 
AmaravatI  wtupas,  cannot  but  be  conscious  of  the  striking  in- 
feriority of  the  same  design  in  Champa.  There  are  one  or 
two  specimens  which  have  attained  moderate  success,  but  by 
far  the  great  majority  are  but  poor  productions.  A  fair  idea 
of  this  -motif  in  the  Cham  art  during  the  First  and  the  Second 
Periods  may  be  obtained  respectively  from  Parmentier's 
plates  CLXIX  and  CLXX. 

One  characteristic  feature  of  the  Cham  art  in  connection 
with  the  foliage  decoration  must  be  mentioned.  The  corner 
pieces  of  buildings  were  of  tea  made  of  a  highly  conventiona- 
lised foliags  design.  Here  the  stem  forms  a  curved  line  in 
the  centre  and  the  leaves  radiate  on  both  sides  in  regular 
schematic  curls  of  gradually  reduced  proportions.  The  sharp 
edges  of  these  curls  form  indentations  on  both  sides  at  almost 
regular  intervals,  and  in  many  cases  the  whole  thing  looks 
like  a  curved  saw.  There  are  of  course  variations  in  their 


ANCIENT  HISTORY  OF  CHAMPA  271 

shapes   and   sometimes   figures   take   the  place  of  the  central 
stein.1 

Among  other  decorative  motifs  may  be  mentioned  the 
rosettes  and  beads.  The  rosettes  in  simple  form  are  found  in 
Myson*  and  with  four  petals  at  Chien  Daug 8  Alternate 
courses  of  beads  and  petals  are  found  in  Myson  E-l.4 

Of  the  art  of  painting  in  Champa  we  have  got  only  one 
very  late  specimen  in  Po  Rome.  The  motifs  are  similar 
to  those  met  with  in  sculpture,  and  the  whole  thing  has  got  a 
pleasing  effect.5 

§  11.  THE  ORIGIN  OF  CHAM  ART. 
A  few  words  must  b^  said  in  conclusion  regarding  the- 
origin  of  the  peculiar  style  of  architecture  prevalent  in  Cham- 
pa. M.  Parmentier  has  discussed  this  question  at  great  iength, 
and  come  to  the  conclusion  that  the  Cham  art  is  not  derived 
from  any  other  known  art.  He  holds  that  the  art  is  of  indi- 
genous growth  and  derives  it  from  a  wooden  origin  evolved 
on  the  soil  itself. 

It  is  with  great  diffidence  that  we  venture  to  differ  from 
the  opinion  of  one  who  has  probably  gone  more  deeply  into 
the  subject  than  any  other  living  scholar.  But  the  derivation 
of  Cham  art  from  Indian  seems  to  us  to  b3  such  an  obviouw 
fact  that  it  appears  impossible  to  accept  the  conclusions  of 
AI.  Parmentier  without  demur. 

It  may  be  stated  at  the  very  outset  that  we  are  in  full 
agreement  with  the  general  principles  laid  down  by  Parmen- 
tier for  guiding  a  fruitful  inquiry  into  the  relations  between 

1.  PI.  CXLVm. 

2.  PI.  CLXVJ,  Fiffs.  E,  I. 

3.  PI.  C.  LXVIII-Fig.  L. 

4.  PI.  CLXVi-Fig,  V. 

5.  Vol.  It.  Fig.  50. 


272  ARCHITECTURE  AND  SCULPTURE 

two  different  systems  of  art.    These  may  be  briefly  sumraa* 
rised  in  his  own  words  as  follows: — 

"In  order  to  infer  the  relationship  between  two  arts,  it  is 
sufficient  merely  fco  point  out  that  both  present  the  sani  ten- 
dencies and  possess  the  same  genoral  features.  But  in  order 
to  prove  that  one  system  of  art  is  derived  from  anotti  r,  it  is 
necessary  to  phow  that  at  a  time  which  is  either  cont  ^mporary 
or  anterior  to  the  earliest  specimens  of  the  art  which  is  suppo- 
sed to  be  derived,  the  art  supposed  to  ba  the  origin  possessed 
features  common  to  the  former." 

Having  established  this  general  principle,  M.  Parmentier 
proceeds  to  discuss  whether  the  primitive  style  of  Cham  art 
as  exemplified  at  Myson  has  any  common  features  with  the 
art  of  Cambodge,  Java  or  India  as  it  existed  in  the  seventh 
century  A.  D.,  the  date  of  the  Myson  temples.  He  points  out 
that  Java  may  altogether  be  eliminated  from  the  inquiry  as 
its  most  ancient  monument  is  posterior  to  this  date.  As  re- 
gards Cambodge,  the  art  of  Angkor  had  not  come  into  existen- 
oa  in  the  period  in  question,  and  the  primitive  Khmer  Art  was 
not  only  very  different  from  but  in  a  decidedly  inferior  state 
of  d 3 velopmsnt  than  the  primitive  Chain  Art.  Lastly,  an  ex- 
amination of  the  Indian  monuments  earlier  than  the  seventh 
csnoury  A.  D.  has  led  Parmentier  to  conclude  that  with  the 
exception  of  the  carved  roof,  no  typical  element  of  Indian 
architecture  appears  in  Cham  style,  nor  is  any  typical  molif 
of  the  Cham  art  traceable  in  tho  old  Indian  style. 

It  is  on  this  point  that  we  must  join  issue  with  M.  Par- 
mentier. To  us  the  characteristic  feature  of  a  Cham  temple 
aeems  to  be  its  storied  roof  of  several  stages,  in  gradually 
diminishing  proportions,  each  of  which  is  again  a  miniature  of 
the  whole.  Now  this  is  the  characterise  feature*  of  what  is 
known  as  the  Dravidian  style  and  makes  its  appearance  as 


ANCIENT  HISTORY  OP  CHAMPA  273 

i    f      .  •  j      ;  *  vl     ''_•"  ^    -'•'*.;* ;  ^  ^ 

early  as  the  seventh  century  A.  D.  intheMamallapuram  Raths 
and  the  temples  atConjeeveramandBadami.1  AnyoneWhofeom* 
pares  the  Dharmaraja  Rath  and  Arjuna  Rath  with  the  normal 
type  of  temples  in   Champa   cannot   but   be    struck  with  the 
essential  resemblance   between  the  'Sikharas'  of  the  two.     It 
may  not  also  be  uninteresting   to    note    that    the  Dharmaraja 
Rath  is  expressly  designated  as  a  temple  of  &va   named  after 
the  king  as   'Atyantakama-Pallavesvara',     as    was   the   case 
with  the  Myson  temple  which  was  known  as  that  of  Sambhu- 
Bhadresvara  after  its  founders.     Again,    some   of  the  temples 
(e.g.  Myson  B-5,    B-6,  C  1-5  )   of    Champa   have  an  Elongated 
curved  roof  with  ogival  ends   and  this   has  its  counterpart  in 
the  Gane£a  Rath  and    Sahadeva    Rath.     The  third  type  of  Si- 
kharas,  viz.  the  curved  ones,   resembles  Draupadl's  Rath  and  is 
probably  derived  from  those  of  North-Indian   style,  as  Parma 
ntier  himself  admits.     The  basement  of  the  temples  at  Champ* 
also   resembles   those   at   Conjee veram   and  Badami.     On  the 
whole  it  seems  impossible   not   to  connect  the  style  of  Champa 
with  the  early  Dravidian   style  both  of  which  rise  into  promi- 
nence more  or  less  about  the  same  time.     It  is  generally  held 
that  the  rock-cut  Raths  at  Mamallapuram  and  the  other  early 
temples  of  that  type  must  have  been  preceded  by  similar  struc- 
tures of  less  imperishable  materials   and   the   existence  of  this 
style  in  India  in   and   probably   even  bafore   the  6th  century 
A.  D.  may  therefore  be  regarded  as  a  certain  fact.     While  we 
remember  that   Indians  from  the  eastern  part  of  India  played 
a  prominent  part  in   the   colonisation  of  the  Far  East,  and  also 
the  great  extent  to  which  Indian  civilisation  had  influenced  that 
of  Champa,  we   need  not  hesitato  to  trace  the  origin  of  Cham 
style     to   Indian     temples     at   Badami,      Cbnjeeveram     and 
Mamallapuram — particularly   as   this   part   of   India  "was  the 

km.. --. •     .  * ,.--J>.^*.l...  ,^*.~    »..,.  -fr..,. ,.,...!» 

1.  cf.  Fergusson,  History  of  Indian  and   Eastern  Architecture, 
Vol.  I  Bk.  Ill,  Chaps,  III- VII  .       .>    . 


274  ARCHITECTURE  AND  SCULPTURE 

nearest  by  way  of  sea  to  the  kingdom  of  Champa.  It  is  quite 
true  that  the  Chams  did  not  blindly  imitated  the  Indian  proto- 
types and  added  new  elements  of  their  own,  but  the  fact  that 
their  style  was  throughout  based  upon  the  essential  and  cha- 
racteristic features  of  Indian  style,  seems  to  be  beyond  question.1 
As  regards  Cham  sculpture  and  iconography,  their  strik- 
ing agreements  with  the  Indian  style  in  both  essential  and  non- 
essential  elements  have  been  shown  in  the  preceding  pages, 
and  nobody  has  doubted  or  can  possibly  doubt  their  Indian 
origin.  As  to  the  relative  excellence  of  the  two,  opinions 
might,  of  course,  differ.  Both  were  dominated  by  religious 
ideas  and  the  aesthetic  sense  of  the  artists  in  both  countries 
had  to  be  sacrificed  in  a  considerable  degree  to  his  religious  pre- 
conceptions. But  even  within  this  limitation  Indian  artists 
evolved  what  may  be  called  high  class  of  art  even  when  judged 
from  a  purely  aesthetic  point  of  view.  Whether  the  Chams  were 
able  to  do  this,  at  least  to  the  same  extent,  may  be  doubted.  M. 
Parmentier,  however,  thinks  otherwise  and  prefers  the  works  of 
Chams  to  those  of  the  Indians  as  purer  works  of  art. 


1*  I  reserve,  for  separate  treatment,  a  full  discussion  of  the 
question  involved.  Here  I  merely  indicate  the  conclusions 
which  1  shall  try  to  prove  by  means  of  copious  illustrations 
in  a  succeeding  volume.  It  will  be  beyond  the  scope  of  the 
present  work  to  go  into  technical  details  and  produce  illus- 
trations for  a  comparative  study  which  alone  can  lead  to  a 
decisive  conclusion.  For  the  present  I  rest  content  by  mere- 
ly stating  my  views,  and  I  hope  my  readers  and  critics  will 
bear  this  in  mind  in  forming  a  judgment  on  this  portion  of 
my  book. 


INDEX. 

(Ca= Capital;  Co=Ccrantry;    dy=dynasty;    K=King; 
Km = Kingdom  ;  pr  —province ;  t » town ;  tr = tribe ) 


157    I    Tin 


V. 


After  the  last  pages  of  the  honk  were  printed  off  I  have 
come  across  an  article    of  H.    I'armontier  "Origiue   commune 
des  Architectures  Hindoues  dan,  1   Mnde  et   en  Extreme  Ori- 
ent" puhliBhed  in  "Etudos  Asiati4ueS"    in    which    Parmeutier 
1ms  considerably  modified  his  views  on   the   origin   of   Cham 
architecture.     H«  now  admits  an  Indian  origin  as  I  have  con- 
tended on  pp.  273-4,  but  instead  of  deriving   the    Cham  tem- 
ples  from    Mamallapuram    llarhs    or   similar  structures    119 
traces  the  origin  of  all  these  to  primitive  Buddhist  structures 
specially  the   many-storied   MnjMr.uvi*   built   of  wood   or 
perishable   materials. 


Ban-La  Tra  Toan.  A,        142ff 

t  'Bbadravarman  I  kt     27ft'.  36, 
181,1^232. 

D°         "'  56'2ia 

Do         III,  63ff.  184. 

1)0  IV'  81' 


Occupation  oft>  223ff. 
Industry  of      224ff. 


p 
Popwar 


INDEX- 


(Ca=  Capital;   Co=Cotmtry ;    dy=dynasty;    K^King; 
Km=Kingdoin;   pr —province ;   t«town;  tr=tribe) 

Abhisekanama,  157. 

Agni,  155,  202. 

Ajfia  Jayendrapati,     64,  154, 

218. 

5ina  Mahasamatrta,     64,  217. 

Ajfift  NarendraNrpavitia,  64, 

218,  233. 

Amaravatl.  pr,  27,  9Sff,  108ff. 
135,  145,  148. 

A-Nan,  127ff. 

Anh  Hoang,  ft,  124ff. 

Anh  Ton,  fc,  122ff. 

Annam,    Co,        I4ff,  68ff.,  98, 
11  Iff,  120ff,  ISOff.  139ff,  143tf. 

Apsaras,  203. 

Arab,  74,  102. 

Architecture,  235ff. 

ArdhanArl,  189. 

Arthe^vara,  202. 

Asuras,  191,200,203. 

Auroueseau,  15,  19,  20. 

Austronesian,  11.  226. 

Aymonier,  177,  190. 

Bal  Chanar,  146,  261  ff. 

Ban-La  Tra-Nguyet,  fc,      142. 
Ban-La  Tra  Toan.  kt        142ff. 

V  Bhadravarman   I  kt     27ft*.  36, 
181,  184,  232. 

Do          II,  56,  210. 

Do          III,  63tf.  184. 

Do          IV,  81. 


Do          V. 

BhadreS  varasvami  27 ,  36. 
Bhadre^varavarman,  41  ff,  215. 
Bharga  v<iy  a,  1 60. 

Bhrgu,  56ffr59,  181. 

Bo  Tri  Tri,  fe,  145. 

Brahma  169,  I70ff.,  175,  177, 
197tfr247. 

Brahma-Ksatriya,  36,  215ff. 
Brahmanas  155,  156,  2l4tf. 
Brbaspati,  202. 

Buddha,  170 ;  mm**  of,  208ff ; 
figures  of',  211ff,  264ff. 

Buddhism,  169,  208ff. 

Cambodge.  66,77,80,84, 
94ff.  103tf,  138. 

Candra  155,  201. 

Cauton,  Ca,  14. 

Carauas,  174,  2Q3. 

Castes,  214ff. 

Cave  architecture,  259ff. 

Cha-Kou-Pou-Lo,  k,  14(5. 

Cham,  tr,    11,   16ff,  faes*  of, 
.  220tf. 

Occupation  oft,  223ff. 
,  Industry  of,      224ff. 
Women,  225ff. 

Marriage, 
Popular 


o/,  2S8ff.  funeral 
cwemony,  230fF. 

Che  Bong  Nga,ft,  129ff ,  145, 

152. 

Che-houang-ti,          13,  14,  16. 

Che  Nang,  125ff. 

Chinese,  wars  25,  29,  37. 

Cupid,        158,  174,  175,  193. 

Daityas.  203. 

Da$anana,  13. 

DaSaratha,  13. 

Devaraja  Mahasenapati,    78ff. 

Devavarman,  Jct  33. 

Dharanmdravarman  II,  ft,  103. 

Dharma^&stras.  1 50. 

Divine  Judgment,  151, 

Dong  Duong,  t,   19,211,  24Si'f. 

Duong  Long  temples,  256-257, 

Dvapara,22,  50,184,  206,  207. 

Fan  Chen  Tcheng,  ft,  31. 

Fan  Fo,  k,  25 

Fan-Hiong,  ft,  23. 

Fan  Houta,  ft,  25ff. 

Fan   Tang-Ken    Tch'ouen,   ft, 

32. 

Fan  Tchen  Long,  ft,  39. 

Fan  Tchou  Nong,  ft,  33. 

Fan  Teou  Li,  k,  38ff. 

Fan  Tien  Kai,  ft,  33. 

Fan  Wen,  k,  23,  24,  152. 

Fan  Wen  K'  ouan,  ft.  33. 

Fan  Wen  Tsan,  ft,  33. 

Fan  Yang  Mat,  ft,  29. 

Fan  Yang  Mai  !!,&,  29tt, 


Fan  Yen,  17, 

Fan  Y5,  ft,  23. 

Finot,  41,  58.  104,  177. 

Fortifications,  261ff. 

Fou  Nan,  Co,  23,  32,  38. 

Galathee,  146,  222 

Gandharvas,  203. 

Ganesa  190ff. 

Gangaraja,  ft.  29,  35,  163, 

Garuda,     158,  194,   196,    198, 
268,  269. 

Han,  dy,  14,  22 

Hanoi,  Cat  14. 

Harideva,  97. 

Harijit,  ft,  116ff. 

Harijitatmaja,  fc,  124ff. 

Harivarman  I,  ft,        52ff,  187, 

'Do       II,       ft,  72ff, 

Do       III,     ft,  75,  149 

Do      IV,     ft.    84  ff,  90,  150, 

160,  248. 

Do      V,     ft,  91ff 

Do       VI,  ft,     96ff,  185,  Ia8, 

194,  215,  248 

Do       VII,  ft,  101, 

Ho  Lai  temples,  256 

HoTonTinh,  13 

,  Houan  Wang,  55 

Hung  Thanh  temples,         256 

I  Indra,       155,    172,  200ff,  247 

Indrapura,  ca,       74,  135,  149, 

250 

Do        ,     co  135 

Indravarman  I,  ft,     51ff,  184, 


8 


215,  225 

Do      II,  k,       56ff,  181,  205, 

206,  209  210,  225,  250 

Do      III,/;,   64!f,  187,  232ff. 

IV,  k,  72 

V,  k,        88ff ,  150,  182 

VI,  k,  93ff 

VII,  MOlff,  150,182, 
185,  188,  213,  232 

VIII,  k,  106ff 

IX,  k,  107 

X,  k,  113 

XI,  k,    114ff,  185,  197 

XII,  k,  134ff 
I^anavarman,  kt  40 
I-twing,                                    210 
Jagaddharrna,                       40ff 
Java,                      122,  126,  224 
Jaya  Indravarman — seelndra- 

varman 

Jaya  ParameSvaravarman,    k, 

(see  Parame>varavarman) 
Jaya  ^aktivarman,  k,        62ff 

Jaya  Simhavarman  l,k,    GOff, 

184 

Do       IU  75ff 

III,  k,  114,  185 

IV,  k,    122ff,  227,  256 

V,  fc,  133ff 
Jayavarman,&  32, 

Do  106, 

Je-nan,  12,  15,  16,  24, 

Kali,  39,  207 

Kamandakiya,  154 


Kandarpadharma,  k,          38ff 
Karttika,  191ff,  198 

Kftsyapa,  203 

Kauthara,£>r,  21,  49,  145,  149, 

187 

Kautilya,  154 

Kiao-tche,  pr  ,    14,  15,  16,  22, 

30,  36,  68 

Kieou-tchen,  pr,  14,  15,  16,  69 
Kinnaraa,  203 

Kiratas,  11,  96,  98, 

Kiu-lien,  tr,  17,  18. 

Kiu  Lien,  k.  18,  22, 

Kiu-sou,   12,   22,   26,   30,    37, 
123,  153,  261, 

KoSa,  182 

Koublai  Khan,  115  ffi 

Kou  Lai,  fc,  146 

Krana,  193ff,  266 

Krta,  206,  207 

Ksatriya,  214ff 

Kuvera,  45,  155,  202 

La-khai,  132ff 

Laksmi,  195ff,  199 

Le  Hoan,  71ff 

Lieou  Fang,  37ff,  69 

Lingapuraiia,  175 

Lin-yi,   co  18 

Lin-yi-  ki,  12 

Literature,  231ff 

Ly  Bon,  36,  69,  70 
Ly  Thanh  Ton,  fc,          81,  149 

!  Mada,  11,  97,  99 


Mah&bharftta,  175,  232 

Maha  Qui  Lai,  ft,  139 

Maha  Vijaya,  ft,  139ff 

Mahayfaa,  210ff 

Mahendravarman,  ft,  38 

Do  ft,  124 

Mandara  202 

Manorathavarman,  ft,   35,   36, 

215 

Manusamhita,   154,    155,  159, 

233 

Marco  Polo,  122,  162 
Maspero,  40,  49,   52,  89,    94, 
104,  105,  152,  225,  229 

Ma  Youen,  69K. 

Ming,  dyt  I29ff. 

Mlecchas,  11 

Mongol,  115!f.  127if 

Myson,  t,  19,  27,  240ff 

Naga,  268,  269 

Nagasena,  Buddhist  Bhikkhu, 

32, 

Nftgl  203 

tfandin,  179,180,  190,  192, 

265 

Nan  Yu«,  Km,  14 

'Nfifadlya,  150 

N&ravahanavarriian,  k,  45ff 
t  Khon  Ton,  fc,  120f f,  140if 
!  Nhutnam,  24,  25 

;T?icblode  Conti,  188 

1  Ninh  Sbang,  ft,  125ff 

1  Odoric  do  Pord^«one,  162,  ^27 
Minting,  271 


ang^,  pr.t  27,  49,  52ff, 
7Gff,  87,  89,  95,  99,  -145, 149 
Par,  63M,  253 

Paramabodhisattva,  ft       88lf, 

188 

PaiameSvaravarman  I,  ft,    68, 

71 

Do      II,  ft,  75, 

„        III,  ft,      77H,  188,  225 

IV,  ft,     lllff,  188, 197 

Parmentier,        253,  257,  269ff 

Pelliot,  15, 

Phat  Ma,  ft,  75if 

Pho  Hai  temples.  254 

Po  Bia  146, 

Pho  Chong,  ft,  146 

Po  Dam  temples,  255 

Po  Klon^  Gorai  temples,     255 

Po  Nagara,   80ff,  89,  100,  112, 

Ittff,  251ff 

Po  Rome  temples,  255 

Prabhasadharma,ft,     39ff,  215 

Prakft^adharma;  ft,     40ff,  181, 

205,  248, 

Pranave^vara,  202 

Prthivlndravarman,  -ft,       49ff , 

225 

Purftna  169,  233ff 

Puranartha  100,  233ff 

Qui-Do,  ft,  140ff 

Rade,  '  97,  99 

•Rftjadv&ra,  62ff,  219 

Do      ft,  87ff 

Rajakula, 


Rajapura  Ca.  107 

Raksasas,  203 

Ramftyaua,  232 

Randaiy,  trt  11 

Rudravarman   I,  fc,  35,  36,  215 

Do      II,  fc,  47 

III,  t,  56ff,  64, 

„        IV,  4,  81ff 

„        V,  i,  95,  194 

Rudravarman      Parama-  Brah- 

maloka,  kt  95,  194 

Sagatou,  116ff. 

SakrSnta,  fc,  114 

Sakti,  174,  187ff 

{§ambhuvarman,  fc,  36 ft, 

44,  181,  184,  195,  248 

gankara,  96ff,  200  ff. 

^aiikara-narayana  199 

Sarasvati,  202 

Sati  rite,  162,  227 

Satyakau^ikasvami,    40if,  215 

Satyavarma,  i,  50ff,  184,  206, 

225,  253 

Sculptures,  263ff 

Siang,  pr,  14,  15 

Sianglin,  15,  18 

Siddhas,  174,  203 

Sikuan,  15,  26 

Simhapura,  87 

Simhavarman,  fc,  124ff 

&va,       27,  79, 169if,  198,  211 

-  names  oft  171 

-  conception  of,  172ff 

-  Worship  of,  177H 


-    Figures  of,     177ff, 
Slavery,  150, 224ft 

Sri  Banoy          81,  119,  261ff. 
Sri  Mara  k  21,  22,  23. 

gritonabhadregvara,  80,   86ff, 

92,  94,  99ff,  109,  112ff,   138, 
170, 181ff. 

Surya,  201,  247 

Suryadevi,  188,  190 

Surya  Jayavarinadeva,        107 
Suryavarman,  k,  94fE 

Do.  lOGff 

Tan  Ho  Tche,  30,  37, 

Tchai-ya-Ma-Fou-Ngan,  k  146 
Tchou-ko-Ti,  fc,  39ff. 

Than-hoa,  ca,,    14, 15,  25, 121, 

132 

Ti  Kai,  fc,  28 

Ti-Tcheu,  fc,  28,  35 

Tonkin,  14, 16,  22 

Tou-Houei-tou,  25, 

Tra  Hoa  Bo  De,  fc,  128 

Tra-kieu,  ca,  19,  20 

Tripura,  175 

Tsin  Dynasty,  13 

Upamanyu,  175 

Uroja,        22,  56,  59,  93,    100, 

181, 182,  2C6 

VanftntareSvara,  202 

Vansaraja,  k,  98. 

Varuua  155, 200 

Vasuki,  195,  200,  202 

Vedas,  28,  232, 234 

Vicitrasagara,  &,    22,  SO,  94, 


206,  207,  253  Virapnra,  *,                51,  54,  97 

203  Visnu         169ff,  172, 175, 1 'ft, 

Vijiljrfc;  p+,  27,  72,  96,  145,  149  ' '                         i93ff,  I98ff 

Vijifra,  ,«a;           72,  74, 76, 82,  yrlas,  irt                                11 

95,  97,   107ff,   131,  18*14*  Wen==FaQ  Wen  fc>  q.  v. 

Tijayafii.ft,                       74ff,  Taksas,                         174,203 

Vijajravarman,  kt              33,  35  Yama,                            155,  201 

ViltifcntaVarman  I,  k,  40ff,  181  Yavadvlpa,                            153 

205,  248.  Yavanaa,                              98ff. 

Vikrantavarman  II,  k,       46 ff,  Yue,  tr,                     14,  16,  69. 

195  Yuvaraja  MahSsenapati,     78ff, 

Vikrftntavarman  III,  fc,      52  ff,  86 

58,  161,  184  Yuvar&ja  Mnagahua  oji  Dhana- 

Vikrtotavarman  IV,  k,      75ff.  pati,  k>                            109f£ 


BOOK  III. 

THE  INSCRIPTIONS  OF 
CHAMPA. 


PREFATORY  REMARKS. 

I.  As  regards  the  serial  number  of  kings  bearing  the 
same  name,  some  discrepancy  will  be  noticed  between  tho 
headings  of  Inscriptions  and  the  historical  account  given  in 
Part  I.  This  is  due  to  the  fact  that  headings  of  inscriptions 
have  been  mostly  kept  identical  with  those  in  the  original 
publications,  while  a  different  and  independent  arrangement  has 
been  followed  in  Part  L*  Thus  Indravarman  and  Jaya  Ind* 
ravarmari  have  been  usually  regarded  as  two  distinct  nam^p, 
whereas  the  two  have  been  treated  as  the  same  in  Part  I  for 
reasons  given  on  p.  65.  The  following  table  shows  th:?  name  as 
given  in  i ascription-headings  and  historical  account  in  parallel 
columns. 


Nos.  of  Name  in 

Inscriptions.  Inecription-headinga 

29,  30.  Vikrautavarman  II 

47.  Jaya  Indravarman  I 

51.  Harivarman  I 

52-58  Jaya  ParameSvara- 
varman  I 

60.  Rudravarman  III 

61.  Harivarman  II 
65.  Jaya  Indravarman  II 
t8.  Harivarma-deva  III 
69,  71.  Jaya  Indravarman  III 
72-78.  Jaya  Harivarman  I 
79-83.  Jaya  Indravarman  IV 


Name  in 
Part  I. 

Vikrantavarman  III 

Indravarman  III 

Harivarman  II 

Jaya  PararaeSvara- 

vanaan  III 

Rudravarman  IV 

Harivarman  IV 

Jaya  Indravarman  V 

Harivarman  V 

Jaya  Indravarman  VI 

J»ya  Harivarman  VI 

Jaya  Indravarman  VII 


*Tbe  original  idea  was  to  publish   only  the  inscriptions  in 
separate  volume  and  they  were  printed  before  Part  I. 


ii 

Nos.  of  Name  in  Name  in 

Inscriptions.    Inscription-headings.  Part  I. 

85-93.          Jaya  Paramesvaravar-  Jaya  Paramo^ vara- 

man  II  varmaii  IV 

94,  95.  Jaya  Indravarman  V         Jaya  Indravarman  X 

100,  104.  1  Jaya  Simhavarraan  II    Jaya  Siiahavarman  III 
106-109.    /     or   Indravarman  IV          or  Indravarman  XI 

110-116.      Jaya  Simhavarman  III     Jaya  Simhavarman  IV 
122.  Indravarman  ludravarman  XII 

II.  The  attention  oi  the   reader  is  drawn  to  a  lew  serious 
printing  mistakes  in  the  following  pages. 

Page.         Line.  Incorrect.  Correct. 

122.  3.         Rudravarman  III         Bhadravarman  III 

135,  2.         Add  after  the  word  "  illustrious"   in    line 

2  "  King  £ri   Jaya  ^aktivarman,  son  of    the 

illustrious.  " 

157.  17.         972.  986. 

215.  13.  Indravarman  IV  Indravarman  XI 

224.  3.     Of  Jayasimhavarman  IV     'of  Nauk  Glaun 

Vijaya. 

III.  Please    omit  the   Roman   figures  at  the  beginning  of 
the  headline  of  the  Inscriptions  Nos.  40,  77,  78  and  82. 


BOOK  III 

The  Inscriptions  of  Champa. 

No.  (Ins. -Inscription)  Pago 

I.  Vo-Chanh  Rock  Ins.  l 
2-3     Cho  Dinh  Rock  Ins.  3 

4.  Myson  Stelae  Ins.  of  Bhadravarraan  4 

5.  Chiem-Son  Rock  Ins.  & 
G.       Hon-Cue  Stone  Ins.  9 

7.  Myson  Stelae  Ins.  of  Sambhuvarraan  (J 

8.  Hue  Stelae  Ins.  13 

9.  Tra-Kieu  Rock  Ins.  of  Prakasadharina  13 

10.  Thach-Bich  Rock  Ins.  of  Prak&sadharma  15 

II.  Duong  Mong  Pedestal  Ins.  of  Praka^adharma  15 

12.  Myson  Stelae  Ins.  of  Praka^adharrna  dated  579Saka  l(j 

13.  Myson  Stelae  Ins.  of  Praka-adharma  26 

14.  Myson  Pedestal  Ins.  of  Praka^adharma  27 

15.  Lai  Cham  Ins.  of  PrakiUadharma  28 

16.  Myson  Stelae  Ins.  of  Vikrantavarman  I  dated  609 

gaka.  28 

17.  Myson  Stelae  Ins.  of  Vikrftntavarman  I  31 

18.  Myson  Stelae  Ins.  of  Vikrantavarman  I  '  36 

19.  Myeon  Pedestal  Ins.  of  Vikrantavarman  I  36 

20.  Myson  Stelae  Ins.  of  Vikrantavarman  II  dated  63  X  37 

21.  Myeon  Stelae  Ins.  of  Vikrantavarman   II   dated 

653  S'aka  38 

22.  Po  Nagar  Stelae  Ins.  of  king  Satyavarman  dated 

706  6aka  41 

23.  Yang  Tikuh  Sfcelae  Ins.  of  Indravarman    I   dated 

723  gaka  44 

24.a  \  Glai  Lamov  Stelae  Inscriptions  of  Indrav&rman  I 

24.b  J  dated  723  3aka  51 

25.     Po  Nagar    Temple  Ins.   of  Harivarman  I  dated 

735&aka  61 


ii 

26.     Po  Nagar  Temple  Ins.  of  Harivarman  I  dated  735 

gaka  «1 

27*     Glai  Klong  Anoh  Stelae  Ins.  of  Harivarman  dated 

7x  x  65 

28.     Bakul  Stelae  Ins.  dated  751  £aka,  65 

29.A,B,C.       Po  Nagar  Stetae  Ins.  of  Vikrantavarman  III  67 

80.     Po  Nagar  Stelae  Ins.  of  Vikrantavarman  III  dated 

776  gaka 71 

31.  Dong  Duong  Stelae  Ina  of  Indravarman  II  dated  797 

Saka 74 

32.  Bo  Mang  Stelae  Ins.  of  Indravarman  II  dated  811 

Saka 89 

33.  Pliu  Thuan  Stelae  Ins.  of  Indravarman  II  92 

34.  Bo  Mang  Stelae  Ins.  of  Jay  a  Simhavarman  I  93 

35.  Ban-lanh  Stelae  Ins.  of  Jay  a  Simhavarman  I 

dated  820  Saka  94 

36.  Dong  Duong  Stelae  Ins.  of  Jaya  Simhavarman  I         98 

37.  An-Thai  Stelae  Ina.  dated  824  £aka  105 

38.  The  Chau-ga  Stelae  Ins.  of  Jaya  Simhavarman  I 

dated  825   gaka  109 

39.  Hoa-  Que  Stelae  Ins.  of  Bhadravarman  III  dated  831 

gaka  111 

40.  Lac  Thanh  Fragmentary  Stelae  Ins.  of  Bhadravarman 

III,  dated  832  gaka  121 

41.  Phu-Luong  Stelae  Ins.  of  Bhadravarman  III  date  I 

83x  gaka  122 

42.  Bang- An  Stelae  Ina  of  Bhadravarman  III  125 

43.  Nhan  Bieu  Stelae  Ina  of  Indravarman  III  dated  833 

Saka  129 

44.  Ha  Trung  Stelae  Ins.  of  Indravarman  III,  dated 

838  Saka  137 

45.  Fo  Nagar  Stelae  Ins.  of  Indravarman  III 

dated  840  gaka  138 

46.  Lai  Trung  Stelae  Ins.  of  Indravarman  III 

dated  843  (?)gaka  139 

47.  Po  Nagar  Stelae  Ins.  of  Jaya  Indravarman  III  dated 

887  gaka  148 


iii 

,8.  Po  Nagar  Temple  Ina  144  / 

t9.  Do.  Do. 

>0.  Do.  Do. 

51,  Myson  Stone  Ina  of  Harivarman  JJL  dated  913  Saka  145 

>2.     Po  Klauii  Oarai  Bock  Ins.  of  Paramelvaravarman 

III  dated  972  Saka.  '  145 ' 

>3.  Do.  147 

>4.  Do. 

>5.     Po  Nagar  Temple  Ins.  of  ParameSvaravarman  III 
dated  972  Saka... 

56.  Lai  Cham  Ins.  of'  Parame£varavarman  III  dated  977 

Saka...  154 

57.  Phu-Qui  Temple  Ins.  of  Parame£varavarman    III 

dated  977  Saka 154 

58.  Po  Nagar  Temple   Ins.  of  Parameg varavarman  III     156 
>9.     Mysou  Pillar  Ins.  dated  978  Saka 


50.  Po  Nagar  Temple  Ins.  of  Rudravarman    IV  dated 

986  Saka  157 

51.  Myson  Fragmentary  Pillar  Ins.  of  Harivarman  IV  L59 
32.     Myson  Stelae  Ina  dated  1003  Saka.  D61 

53.     Myson  Fragmentary  Pillar  Ins.  of    Paramabodhisattva 

dated  1003  Saka...  168 

64.     Po  Nagar  Temple  Ins.  of  Paramabodhisattva  dated 

1006  Saka  168 
B5.     Myson  Stone  Slab  Ins.  of  Indravarman  V  dated  1010 

Saka.  169 

66.  Po  Nagar  Temple  Ins.  173 

67.  Huong  Que  Stelae  Ins.  dated  1033  Saka  175 

68.  Myson  Stone  Ins.  of  Harivarmadeva  V 

dated  1036  Saka  175 

69.  Myson  Pillar  Ins.  of  Indravarman  VI   dated  062  1 

Saka  176 

70.  Myson  Pedestal  Ins.  dated  1062  6aka.  177 

71.  Po-Nagar  Temple  Ina  of  Indravarman  VI  dated 

1065  Saka  177 

72.  Myson  Stelae  Ins.  of  Harivarman  VI  17ft 


73;    Myaon  FiUar  Ins.  of  Harivarmait'Vl    . 

74.'   Myaon  Stelae  Ins.  of  Harivarman  VI  dated  7079  &ka 

75.  Batau  Tablah  Ins,  of  Harivarman  VI 

dated  708«  gaka  «.,-,,.,        ,  _>   . 

76.  Po  Nagar  Temple  Ins.  of  Harivarman  VI  dated  < 
7080  gaka                                                                         *  94 

77.  Hoa-mi    Fragmentary  Rock  Ins.  of  Harivarman  VI     79£ 

78.  Myson  Temple  Ins. 

79.  Myson  Temple  Ins.  of  Indra.vp.raan  VII     .    4-    „ 
80!     Po  Nagar  Temple  Ins.  of  Indravarman  VII  dated 

7089  gaka.  * 

SI.     Myson  Stelae  Ins,  of  Indravarman  VII  dated 
1092  gak*. 

89.  An  Thuan  Stelae  Ins.  of  Indravarman  VII  #00 

83.  Do 

84.  Myson  Pillar  Ins.  dated  112$  Saka  t 

85.  Po  Nagar  Tiemple  Ins.  of  Parame^varavarman  IV 
dated  7748  gaka 

86.  Chp-dinh  Pillar  Ins.  of  ParameSvaravarman  IV 

dated  7748  6aka  206 

87.  Myson  Temple  Ins.  dated  775«  ^aka  ^07 

88.  Po  Nagar  Temple  Ins.  of  Parame£varavarman  IV 
dated  7755  gaka  £07 

89  Chodinh  Temple  Ins.  of  Parame^varavarman  IV 

d^tod  7755  £aka  , 

90.  Myson  Temple  Ins.  of  Paratne$varavarman  IV 

dated  7756  $Saka.  . 

97.     Lomugoeu  Stelae  Ins.  of  Parame£varavarman  IV 

9g.     Phanrang  Pillar  Ina  of  Param^varavarman  IV          £09 
93.     Kim  Choua  Ina  of  Parame^varavarman  IV 


94.  Myson  PilUr  Ina.  of  Indravarman  X  dated 

7765  gaka  $10 

95.  Myson  Pillar  Ins.  of  Indravarman  X  91  J 
9&  Phanrang  Lintei  .Ina  dated  7/66  l^aka 

97.  Po  Nagar  Temple  Ins.  of  princess  Suryadevi 
,  dated  7778  Saka  ^  .   . 

98.  Po  Nagar  Temple  Ina  of  pritteess  Suryadevi  #74 


99.     Fo  Nagar  Vase  Ins.  of  Sakrftnta  dated  7779  Saka 

700.  Bronze  Vase  Ina      of  Jaya  Simbavarman  III 

dated  7787  gaka  274 

707.  Pilaster  Ins.  275 

702.  Choek  Yang  Stelae  Ins.  dated  7785  gaka  275 

703.  Kiem  Ngoc  Stelae  Ins.  dated  7787  Saka  276 

704.  Batau  Tablah  Ina  of  Jaya  Siiuhavarinan  III  076 

705.  Po  Nagar  Temple  Ins.  dated  7789  Saka 

706.  Phanran  Lintel  Ins.  of  Indravarman  XI  dated 
7796  Saka. 

707.  Yang  Kur  Im.  of  Indravarman  XI  dated  7000  gaka    S18 

708.  Po  Nagar  Temple  Ins.  of  Indravarman  XI  #78 

709.  Po  Nagar  Stela*  Ins.  of  Indravarman  XI  279 

170.  Po  Sah  Fragmentary    Stelae  Ins.  of  Jaya  Simha- 

varman  IV  dated  7228  Saka 
777-775.  Po  Klong  Gorai  Ins.  of  Jaya  Shahavarinan  IV 

776.  Tali  Temple  Ins.  of  Jaya  Siuihavarman  IV  ##7 

777.  Binh  Dinh  Gate  Ins.  of  Vlra  Bhadravarman  dated 

73<#  gaka.  ««. 

US.  Cheo-Reo  Ins.  of  Visuu-Jatti  Vlra  Bhadravarman 

dated  7337  Saka       ' '  SSB 

779.  Cheo-Reo  Ins.  of  Vlra  Bhadravarman  ftS8 

7£0.  Phuoc-thinh  Stelae  Ins.  dated  7333  Saka  ##3 

7£7.  Bien  Hoa  Visim  Image  Ins.  of  Nauk  Glauh  Vijaya 
dated  7343  £aka 


722.  Nui  Ben  Lang  Stelae  Ina.  of  Indravarmau  XII 

dated  735£  ^aka  225 


183.  Ron  Buddhist  Inscription  225 

724.  Phu-Luong  Fragmentary  Stelae  Inscription  226 

725.  Dong  Duong  Temple  Ins.  226 

726.  Khanh  Tho  Doug  Buddhist  Ina.  226 

727.  Ban  Metruot  Stone  Ins.  227 

72S.  Myfioii  Pillar  Ins.  227 

729.  La-Tho  Silver  Plate  Ins.  227 

730.  La-Tho  Silver  Jug  Ics.  227 


No.  1.    Vo-Chanh  Rock  Inscription. 

The  inscription  was  edited  by  Bergaigne  (  Corpus.  No. 
XX,  p.  191  ),  and  further  commented  upon  by  M.  Finot  (B.  E. 
F.,  Vol.  XV,  Ko.  2,  ]>.  3). 

The  inscription  is  engraved  on  two  faces  of  a  block  of 
Cranite,  found  close  to  the  village  of  Vo-Chanh  in  the  province 
of  Khaiih-Hoa.  It  contains  fifteen  lines  of  writing  in  the 
iirst  face,  and  seven  lines  of  writing  on  the  second  face.  As 
these  last  are  line  by  line  continuations  of  lines  8-14  of  the 
iirst  i'ace,  it  appears  that  the  first  seven  lines  of  the  second 
face  are  lost.  Very  little,  however,  remains  of  the  first  seven 
lines  of  the  first  face.  The  inscription  is  composed  in  Sanskrit, 
and  may  be  referred,  on  palaeographic  grounds,  to  the  third  or 
second  century  A.  1).  There  are  t\vo  verses  in  Vtwintntilakd 
metre,  and  the  rest  is  in  prose. 

The  inscription  records  the  donation  made  by  a  king  be- 
longing to  the  family  of  Sri  Mara, 

TEXT. 


1.  Bergaigne  reads:      Wf^H    .       The  above  reading  is  that 
of  Finot.     It  is  no  doubt  the  last  portion  of  the  word  f  1 

2.  Finot  Suggests  ' 

3.  Finot  Suggests  '  ^ 


ST  T^RJS*  *RT 
TT 


TRANSLATION. 

(6)  Mercy  for  the  people  ............ 

(7)  First  conquest  ..................... 

(tS)  Ordered  by  the  excellent  king  in  the  assembly,  on  the 
full-moon  day  (  'I  ). 

(9)  Let  them  drink  the  nectar  of  the  words  oi  kings. 

(10-11)  Royal  family    of  Sri  Mfira  ............     He  who  is   the 

delight  of  the  family  of  Sri  Mara,  and  conversant  with 
the  ways  of  the  world,  being  seated  on  the  throne,  said 
(the  following)  words,  beneficial  to  the  people,  in  the 
midst  of  his  own  kinsmen,  (12)  after  having  satisfied  his 
sons,  brothers  and  kinsmen  (?)  by  enjoying  wealth  in 
common  with  them.8 

(13)  "  Whatever  silver,  gold,  movable  and  immovable  proper- 
ty and  stores  (of  grain  ?)  that  I  possess, 


1.  !W    is  doubtful. 

2.  Finot  reads  '  fl^S  '  —  apparently  a  slip  for  ft*l^  which  is 
clear  on  the  estampa^e. 

3.  1  do  not  understand  the  meaning  of  the  word  '  ^ftlfc^W  ' 
and    3l*i%3>  •      The  last,  used  along  with  sons  and  brothers,   seems 
to  denote  'kinsmen'  or  'relatives'.    Bergaigne  takes  it  in  the  sense  of 
A  no  one  else7,   but  the  use  of  the  plural  '  3^5  '  in  the  absolute  con- 
struction compels  us  to  reject  this  view.     That  participle,   being  in 
the  plural,  requires  at  least  one  more  subject  other   than  * 

and  '3%'. 


3 

(14)  All  that  I  consecrate  to  those  who  are  dear  and  near  to 
me.     This   is  my   commandment,    and  the  future    kings 
also  should 

(15)  approve    of  it.      Be  it  known   to  my  heroic  servant    (or 
servant  called  Vlra  ). 

Nos.  2  and  3.    Cho  Dinh  Rock  inscriptions. 

These  inscriptions  were  edited  by  M.  Bergaigne  (Corpus 
No.  XXI,  p.  190),  and  commented  upon  by  Finot  (B.  K  F., 
Vol.  II,  p.  186). 

The  inscriptions  are  engraved  on  a  rock,  situated  in  the 
village  oi"  Nhan-thap,  in  th^  province  of  Phil-yen,  to  the  north 
of  cape  Varella.  Cho  Dinh  is  really  the  name  of  a  market- 
place in  the  neighbourhood. 

No.  2  contains  3  lines,  and  No.  M,  one  short  line,  in  Sans- 
krit prose.  The  characters  seem  to  be  very  ancient  and  may 
be  referred  to  about  400  A.  D. 

No.  2  contains  the  name  of  king  Bhadravarman  and 
refers  to  a  sacrifice  ottered  to  Siva,  called  Bhadresvarasvamin, 
by  Maharaja  Bhadravarman  or  one  of  his  descendants. 

No.  3  probably  refers  to  human  sacrifice,  but  it  is  not 
certain.  Both  the  inscriptions  seem  to  belong  to  the  same  age, 
and  were  probably  written  by  the  same  individual. 

TEXT. 
No.  2. 


1.  Read 

2.  Read  *  ^  '• 


J?r*r 

TKAXSLAT10X. 

No.  2. 

Reverence  to  (Jod  !  By  the  favonr  of  the  feet  of  the 
BhadreSvarasvarnin  I  shall  make  t.hee  agreeable  to  Fire  (  i.  v. 
sacrifice  tliee ).  So  long  as  the  Sun  and  the  Moon  endure,  he 
(  Agni  )  will  save  the  sons  and  grandsons  of  Dharma- Maharaja 
8rl  Bhadravarman.  May  the  work  (  sacrifice )  be  successful 
through  the  grace  of  the  earth. 

Xo.  :». 
Siva,1  the  slave,  is  hound  (  to  the  post  ). 

No.  4.     My-son  Stelae  Inscription  of 
Bhadravarman. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.}  Vol.  II, 
p.  187  ). 

The  village  of  Mv-son,  containing  vestiges  of  many 
monuments  of  the  past,  is  in  the  district  of  Quang  Nam  (for 
detailed  accounts  of  the  ruins  of  My-son,  cf.  B.  E.  F.  Vol.  IV, 
p.  805).  The  inscription,  engraved  on  two  faces  of  a  stelae  in 
front  of  the  large  temple  of  My-son  to  the  east,  contains  21 
lines  of  writing.  The  language  is  Sanskrit,  and  the  inscrip- 
tion is  written  throughout  in  prose.  There  are,  however,  mis- 
takes in  spelling  and  grammar. 

The  inscription  records  the  donation  of  lands  to  the  God 
BhadreSvara.  Although  the  author  of  the  inscription  speaks 
of  himself  in  the  first  person,  and  refers  to  king  Bhadra- 

1 .  Bwrgaigne  takes  the  word  *  Siva  7  as  an  adjective  to  *  dS&tt '» 
and  translates  it  as  'auspicious'  (propitiatoire). 


varman    in  the    third  person,    it  is  clear    from  lines  5  and  11, 
that  the  endowment  was  given  by  the  king  himself. 

As  the  God  Siva  is  called  'Bhadre^vara,  it  would  follow 
that  the  temple  was  also  founded  by  Bhadravarman.  For  it 
was  a  well  known  usage  in  these  countries  to  designate  Siva 
by  a  term  composed  of  the  first  part  of  the  king's  name  and 
the  word  Isvara.  It  may  be  argued,  of  course,  that  the  temple 
was  founded  by  a  predecessor  of  the  king,  also  called  Bhadra- 
varman.  But  the  endowment  of  lands,  consisting  practically 
of  the  entire  valley  in  which  the  temple  is  situated,  precludes 
this  idea,-  —  for  if  there  had  been  a  temple  already  in  possession 
of  any  part  of  these  territories,  the  fact  would  have  been 
mentioned. 

Judging  from  the  number  and  beauty  of  temples  which 
once  surrounded  the  shrine,  and  the  many  endowments  that 
have  b^en  made  to  it  by  successive  kings,  the  temple  of 
Bhadre^vara  seems  to  have  enjoyed  a  very  high  prestige  in 
Champa. 

TEXT. 
(a,). 


(  3  ) 


)  (y)  ^T 


^f  )    (vs) 

1.     The  5*R  is  doubtful. 

-.  The  passage  is  corrupt.  Apparently  the  writer  intended 
to  say  "^fe§  Sfcf  Wi  ?!^M. 

;{.  This  is  the  corrected  reading  of.  B.  E.  F.  Vol.  XVIII, 
No.  10,  p.  14. 


fir  ...... 

(f  ) 


TTT 


^*H 


^<4" 


II 
TRANSLATION. 

(a). 

(1)  Pei'fection    has  been    attained.      Reverence    to    Malie- 
£vara  and  to  Uma  .........  (2)  to  Brahma  and  to  Visim.     Rever- 

ence to  the  Earth,  Wind,  Sky,  Water  (3)  and  fifthly,  the  Fire. 


1.  Read 

3.  Read 

f>.  Read 

7.  About  l(i  aksaras. 

9.  Read 


a.  Read 

4.  Read  ^;- 

6-  About  27  aksaras. 

8.  About  18  aksaras. 


Having  saluted   them  I  wish    all  eminent   people  to  note  the 
following:     That  with   a  view  to   (4)  atone  for  all  evil  deeds, 
and  to  perform  good  and  virtuous  work,1  and  having  realised 
the  destiny   of  human  life,2   a  perpetual  endowment   has  been 
given  to  Bhadresvara  by  our  king  Bhadravarman,  who  is   de- 
voted to  the    feet   of  Bhadres varasvami :     To  wit,    ( 6-7  )   the 
land   within   (the  boundaries   viz.)   Sulaha  mountain   in  the 
east,  the   great  mountain  in  the  south,   the  Kucaka  mountain 
in  the  west  and   the  Great  River  in  the  north,    together  with 
its  inhabitants,  has  been  given.     (8)  The  (royal  share    of  the) 
revenue    consisting  of   a    sixth  of   the  produce,    but   reduced, 
through  the   favour  of  the  Lord    ( king  ?    or  the  owner  of  the 
temple  to  which   land  is  gixen  V)    to  one-tenth,    is  to  be  given 
to  the  God.     If  what  is  written  above  is  not  done  for  the  God 
by    anybody,    (9)  the  fruit  of  merits,    acquired    by  him    since 
his  very  birth,    belongs    to  Bhadravarman.     But  if  somebody 
plunders,    or  destroys    it    by  force,    then    (10)  the  people    are 
exempt  from  guilt    which  falls  upon   that  man  alone.     To  the 
king,    versed    in  the  four  Vedas,    and  to  his   (11)  officers   and 
other  people,  I  declare  :     Out  of  compassion  for  me    don't  des- 
troy my  gifts. 

<!>). 

(I)  If  you  destroy  it,  all  your  good  deeds  in  your  different 
births  shall  be  mine,  (2)  and  all  the  bad  deeds  done  by  me 
shall  be  yours.  If,  on  the  contrary,  you  properly  maintain 

1.  Tliis  portion   of  the  text   is  not  quite    intelligible,    but  the 
above  rendering  socins  to  bring  out  the  sense  intended   to  bo  con- 
veyed. 

2.  Finot  translates  "  ways  of  man  ".    For  the  use  of  the  word 
'adhvan'   in  the   above  sense  cf.   Durmarara  purusheneha  manye 
adhvanyanagate.     (Mahiibhiirata,  Agvamedhaparvan  ch.  80,  v.  24. 
Bombay  Edition). 


(the  endowment),    (3)  the  merit    shall  belong  to  you  (alone). 

I  again  declare [  the  broken  fragments  in  Lines  4-8  do 

not  yield  any  sense  ]  (9)  he  who  maintains,  the  merit  belongs 
to  him.  He  who  does  not  maintain  but  destroys,  will  himself 
be  destroyed (10)  Bhadre^varasvami  knows. 


No.  5.     Chiem-Son    Rock   inscription* 

The  inscription  was  edited  by  Finot  (B.  E.  R,  Vol.  XVIII, 
No.  10,  p.  18  ).  It  is  engraved  on  a  rock,  overhanging  the 
river  8ong-Thu-bon,  a  little  to  the  east  of  My-soii.  It  contains 
four  lines,  and  describes  the  boundaries  of  the  templw  of 
Bhadreavara.  To  the  east,  '  Sulaha  mountain',  —  to  the  south, 
the  Great  (mountain),  —  to  the  west,  Kucaka  mountain,  —  and  to 
the  north,  the  Grand  River  /.  f.  Song-Thu-Bon.  The  writing 
belongs  to  the  period  oi'  Bhadravarman  (  5th  century  A.  1).  ). 

Although  similar  boundaries  are  given  in  two  other  in- 
scriptions (Xos.  4  and  7),  the  northern  boundary  is  given  here 
for  the  first  time.  It  shows  that  the  boundaries  given  are 
not  those  of  My-son  circle,  but  of  the  dominions  belonging  to 

the  temple. 

TEXT. 


Comparing  the  above  with  the  relevant  portions    of  Nos, 
4  and  7,  we  may  restore  the  text  as  follows: 


H 


1.     Finot  former!  JT  road  it  .is  *  5^^      but  later   on  suggested 


the  reading  *  ?<^H   '•      He  takes  it  as  an   indigenous  word  meaniug 
*  the  august  mountains*. 


9 

TRANSLATION. 

To  the  east,  the  Sulaha  mountain,  to  the  south,  the  Great 
mountain,  to  the  west,  Kucoka  mountain,  to  the  north  the 
Great  River. 

No.  6.     Hon-Cuc  Stone  Inscription. 

The  inscription  was  noticed  by  Aymonier  (J.  A.  1896 
part  I,  p.  149),  and  edited  by  Finot  (  B.  E.-F.  Vol.  II,  p.  186). 

It  was  engraved  on  a  rock  called  Hon-Cuc  near  the  vil- 
lage of  Chim-Sori  in  the  province  of  Quang-Nam.  It  contains 
two  lines  in  Sanskrit,  and  probably  belongs  to  the  time  of 
king  Bhadravarman. 

TEXT. 


TRANSLATION. 

Reverence  to  the  August  Mahadeva  Bhadre3varasvami 
by  bowing  down  the  head  in  obeisance. 

No.  7.     My  son   Stelae  Inscription  of 
i 
Sambhuvarman. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.  Vol.  Ill, 
p.  206  )  without  any  translation. 

For  localities  cf.  No.  4.  It  is  engraved  on  a  stelae 
close  to  the  one  containing  No.  4,  and  is  practically  a  continu- 
ation of  the  latter.  It  contains  24  lines  of  writing  in  Sans- 
krit. There  are  three  verses  in  itianddkrdntd  metre.  The 
rest  is  in  prose. 

The  inscription  refers  to  two  kings  Sri  Rudravarman  and 
his  successor    (  probably    also    son  )    Sambhuvarman.     During 
the  reign  of  the  first,    in  the  year  four  hundred   and  ............ 

(the  tenth  and  unit  figures  being  lost),  the  temple  of  the  God 


10 

of  Gocls,  i.  e.  the  one  erected  by  Bhadravarman  I  for  Bhad- 
reSvara  (  cf.  No.  4  ),  was  destroyed  by  an  incendiary.  But 
king  Sambhuvarman  re-installed  the  God  under  the  name 
Sambhu-Bhadresvara  (apparently  so  called  after  the  original 
founder  of  the  temple  and  its  restorer  ).  The  inscription  also 
confirms  the  grant  of  land  made  originally  in  No.  4. 

TEXT. 


rn  ^  tn<4  ^i  KI  1  5<  a&un 


(8.) 


(W) 


1.     Read 
2. 


11 


WClVlWtli 


;n?rT 


TRANSLATION. 

(  Fragmentary  passages  not  conveying  a  complete  sense 
are  mostly  left  out.  ) 

(1)  ..................  of  Gaugesa. 

(2)  .........  of  qualities  .........  carrying  weighty  burdens 

(3)  King  (  Sri  Ru  )dravarman. 

During  the  reiga  of  that  Rudravarman,  the  ornament 
of  the  Brahma-Ksatriya  family,  (4)  while  four  hundred  (and 
.........  ?)  years  of  the   $akas  had  elapsed,    the  temple  of  the 

God  of  Gods  was  burnt  by  fire. 

1.     The  W  is  not  distinct.        2.     Read 


12 

(5-6)  The  God  with  trident,1  the  controller  of  cre- 
ation, maintenance  and  dissolution  ;  who,  though  not  un- 
friendly, yet  burnt  (i  c.  destroyed)  all  forms  including  Gods; 
who  is  unblemished  and  by  nature  both  a  knower  as  well  as 
an  object  of  knowledge  ;2  is  one  fixed  cause  of  the  universe, 
the  preceptor  of  the  three  worlds,  and  knower  of  all  things. 

(7)  Of  Budravarman  who  has  ascended  to  heaven  by 
the  abundance  of  his  virtues  in  the  Saka  year  ......... 

(10)  Having  Sri  Sambhuvarman  as  the  coronation  name. 

(11)  who,  a  Sun  in  earth,  is  famous  for  his  prowess. 

(12)  Whose  name  is  Sri  Pra£astadharma  [dindika3]. 

(13)  Possessing    excellent    qualities    he    shines    like    the 
moon  of  autumn  evening. 

(15-17)  [  Astronomical  details.  ] 

(18-19)  Then  Sambhu-Bhadresvara  was  established  by 
Sambhu-Varman,  accompanied  by  Durvvalirambhasami,  the 
priest,  and  Jfttarupa  who  is  entitled  to  foremost  seat  of 

honour.4 

(19-21)  May  this    Sambhu-BhadroSvara—  by    whom,    by 

his  own  prowess,  the  three  worlds,  bhuh,  bhuvah  and  wah 
have  baen  created,  by  whom  the  sin  of  the  world  has 
been  removed  even  as  darkness  is  expelled  by  fire,  whose 
glory  is  unthinkable  in  this  world,  who  has  neither  beginning 
nor  end  —  (may  He)  cause  happiness  in  the  kingdom  of 
Champa. 

1.  Here  sixth  ease-ending  is  used  for  the  first. 

2.  Tf.  Glta  4t%TJ'fa  %?!«  <H*qiR  cW  flcft 


3.  Finot  takes  f^KF^F*  as  an  ascetic,  and  is  inclined  to 
the  view  that  Pra^a^tadharma  was  his  religious  name  as  opposed  to 
the  coronation  name.  Most  probably  PraSastadharma  was  his  ordi- 
nary name  as  opposed  to  coronation  name. 

4.     This  is  the   only  interpretation  ot  1.  18  that  occurs   to  me. 


13 

(21)  Again,  the  land,  with  its  people,  which  was  given 
as  perpetual  (endowment)  by  king  Bhadravarman  (22)  is 
bounded  by  Sullaha  mountain  in  the  east,  the  Great  moun- 
tain in  the  south,  Kucaka  mountain  in  the  west, 

(23)  tenth  part  is  to  be  given  by  the  people  who  live  in  the 
land 

(24)  This  endowment  is  to  be  maintained,  not  destroyed. 

No.  8.     Hue  Stelae  Inscription. 

It  is  mutilated  and  contains  only  the  last  seven  lines  of 
a  Sanskrit  Inscription.  It  contains  an  imprecation  against 

those  who  would  destroy  the   endowments  given  by 

Varman,  king  of  Champfi,  to  the  God  Kandarpa-Puresvara. 

As  Bhavapura  was  the  name  of  the  capital  of  Bhavavar- 
man  of  Cambodge,  and  Indrapura,  that,  of  Indravarman  of 
Champa,  so  Kandarpapura  might  be  the  name  of  the  capital 
in  the  time  of  Kandarpadharma.  The  inscription  may  there- 
fore be  referred  to  Kandarpadharma  or  one  of  his  successors, 
and  the  capital  of  this  king  may  be  looked  for  in  the 
neighbourhood  of  Hue. 

B.  E.  F.,  Vol.  XI,  p.  259. 

No.  9-     Tra-kieu  Rock  Inscription  of 
Prakasadharma. 

The  inscription  was  edited  by  M.  Huber(B.  E.  F.,  Vol.  XI, 
p.  263).  It  is  engraved  on  one  face  of  a  cubic  block  of  stone 
found  at  Tra-kieu  in  the  province  of  Qnang-Nam.  It  con- 
tains four  lines  of  writing.  The  language  is  Sanskrit.  The 
inscription  is  written  throughout  in  verse,  and  contains  2 
stanzas  in  Arya  metre. 


The  inscription  refers  to  some  gifts  of  king  Sri  PrakaSa- 
dharma,  king  of  Champa,  in  honour  of  king  Kandarpa- 
dharma,  the  father  of  his  great-grandmother  (grandfather's 


mother  ). 

TEXT 


TRANSLATION. 

(1)  The  power1  (lance)  of  other  (kings),  even  when  aided 
by  much    dreaded  political    expedients    like   danda  (  punish- 
ment) and  bhed(t  (disunion)  —  (even  when  applied  with    such 
force  as  to  make  the  staff  of  the  lance  liable  to  break)  —  is  not 
able  to  crush    the  enemy.     There  is,    however,  a  king,  who, 
like  Kumara,   breaks    through  all    his  enemies,    without  fear 
and  unaided  by  the  political    expedients  of  danda   (punish- 
ment),   and  bheda  (disunion)  —  (  without  wielding   the  lance 
so  powerfully  as  to  break  it). 

(2)  He,    Sri  Praka^adharmma,    established    this  pair    of 
hatakas1   in   honour  of   king   Kandarpadharrna,    the   father 
of  his  great-grandmother  (grandfather's  mother). 


1.  The  word  Sakti,  and  its  adjectives,  are  throughout  used  in 
ft  double  sense,  as  shown  within  the  brackets. 

2.  The  meaning  of  the  word   '5^'   is  unknown.     The  word 
is  probably  ?l^,  which  is  the  name  of  a  God  cf.  **\&W  fll^lW     in 
the  Skanda  Puraua. 


15 


No.  10.    Thach-Bich  Rock  Inscription  of 

• 

Prakasadharma. 

The  inscription  is   engraved  on  a  rock  in   a  river-bed   in 
Thach-Bich  in  the  district  of  Quang-Narn. 

TEXT. 
(^)  SIT 


TRANSLATION. 

£rl  Prakasadharma,  king  of  Champa,  always  victorious, 
master  of  the  land,  .....................  has  installed  here  the  God 

Siva  (  Amaresa  ). 

(As  there  is  no  room  in  the  rock  for  a  temple,    possibly 
the  image  referred  to  is  a  Liiiga.  ) 

B.  E.  F.,  Vol.  XI,  p.  261. 

No.  1  1.    Duong-Mong  Pedestal  Inscription  of 
Prakasadharma. 

The  inscription  is  engraved  on  one  side  of  a  stone  pedes- 
tal at  Duong-Mong  in  the  district  of  Qnang-Nam. 

TEXT. 


TRANSLATION. 

This  temple  of  God  Visnu  Purusottarna,  who  is  without 
beginning  or  end,  who  is  the  preceptor  of  the  whole  world, 
was  built  by  the  order  of  ftrl  Paakasadharrna. 

B.  E.  F.,  Vol.  XI,  p.  262. 


16 

12.     My-son  Stelae  Inscription  of  Prakasa- 
dharma,  dated  579  Saka. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.  Vol.  IV, 
p.  918  —  No.  Ill  ),  and  further  commented  upon  by  M.  Coede.s 
(B.  E.  F.  Vol.  XII,—  No.  8,  p.  15).  (For  localities  etc.  cf.  No.  4). 
It  is  engraved  on  two  faces  of  a  stelae  and  contains  55  lines 
of  writing.  The  language  is  Sanskrit.  The  first  seven  lines 
are  illegible.  Then  follow  30  verses,  mixed  with  two  pieces 
of  prose  ;  the  metre  being  vv.  1,  20,  27,  30  Sardiilavikrldita  ;  2, 
9,  13,  17-19,  22,  26,  28,  29,  Upajati  ;  3,  4,  6,  7,  15,  16,  Sloka  ; 
5,  Vasantatilaka;  8,  24,  Sikhariiu;  10,  25,  MalinI  ;  11,  12,  14, 
21,  23,  Arya. 

The  inscription  records  the  donations  made  by  king 
Prakasadharma-Vikranta  Varman  to  the  Gods  Tsanesvara, 
Sambhu-Bhadres  vara  and  Prabhase^vnra.  It  also  gives  the 
genealogy  of  the  king. 

TEXT. 


'  *      H  w  ^  H*M  i  ti^^H  (  ^  —  ) 


17 

III    gnpr  9ftf%*?f( 

:  II 


I  X 


X 


d 


5?  ft 


:  II 


:  a 

VIII       STHT  ^  4tr«4  ^T44|  o4  4rl  «1  ^^  r|  : 


5  II 


1.     Bead  *  flVt  '•  2.     Read 


'  ' 


18 

XIII    -- 


XVII      (**)  -- 


XV  III 


xix 


X  I  V 

^  ^  ^fir  ^jefwft^hsfRfrt  *f  —  11 

XV 


XVI 


XX    (>j  rf^r  ^fr 


1.     The   word   commences   with  an    '^-^BK\     Probably   it   is 


19 
XXI     ^T  sft 

XXII 


XXIII 

XXIV 

i%U> 

?pTr  <4^ii<iMi 
T 

XXV     (^ 


XXVI 


.  —  ( 


1.     Read  '^fcf '• 


20 


—  (^y) 


,1  I 

XXVII  (^ 


XXX  (^ 


<TuVn*«l«U 


f^TT  T  ^HT^  ^TT 

XXVIII 


XXIX   RO  ^ffff 


^  ^fir 


1.  The  short  strokes  separating  the  elements  of   compound 
words  are  not  in  the  original. 

2.  Read  '  °*T  '. 


21 


TRANSLATION. 


LL  1-7.     Perfection  has  been    attained  ............  another 

family  ...............  the  town  of  Brahma  ...............  consecrated 

image  of  God  Sri  Sambhu-BhadreSvara  .........  in  the  prosper- 

ous city  of  Champa. 

V.   1.     There  was    a   king    called    Gai'igaraja,    who   was 
famed  for  the  ro}Tal  qualities  of  knowledge    and  heroism  ...... 

the  sovereignt}-  difficult    to  abandon  .....................  *  the  joy 

arising  from  a  view  of  Gariga  (Ganges)  is  very  great  ',  and 
so  he  went  to  the  Jahnavl  (  Ganges  ). 

V.   2.     Kings  beginning  with  Dillpa   and  Mandhata  ...... 

he,  in  his  majesty,  never  transgressed  the  eternal  rules  of 
conduct,  even  as  the  ocean  never  transgresses  her  boundaries 
fixed  for  eternity.2 

V.  3.  He,  who  was  the  son  of  an  eminent  Brahmana, 
and  tho  'son  of  the  daughter's  daughter'  of  glorious  Mano- 
rathavarman. 

V.  4.  The  son  of  this  king  Kudravarman,  of  great 
valour,  was  (foremost  among)  those  who  possessed  splend- 
our, like  the  Sun. 

V.  5.  He  who,  even  at  the  present  time,  follows  the 
pure  rules  of  conduct  which  obtained  in  the  Krta-Yuga, 


1.  Head  ' 

2.  Finot   translates     "  Celui   qui   e*tait   egal   en  puissance  a 
rOce"an"  (Ho  was  equal  in  power  to  the  ocean)  ignoring  the  double 
meaning  of  the   word  '  ftl^f  '  and   a   very  well-known   comparison 
with  the  ocean. 


22 

when  Dharma  prevailed   in  its  entiret}^.1 The 

beauty  of  his  face  surpasses  that  of  the  moon  with  a  halo, 
but  the  moon,  though  cast  into  shade,  still  maintains  his 
own.2 

V.  6.  Of  that  Sambhuvarman,  renowned  for  his  prow- 
ess, who  re-established  on  this  earth  this  ^ambhubhadresa. 

V.  7.  Was  born  a  son  of  mighty  fame,  called  Kandarpa- 
dharma,  endowed  with  beauty,  and  like  an  incarnation  of 
Dharma. 

V.  8.  "  I  have  nothing  to  expect  from  a  king  who,  free 
from  passion,  dutifully  protects  his  subjects  like  his  own 
sons," — with  this  melancholy  reflection,  Kali,  chased  by  the 
splendour  of  the  king,  sadly  moved  away,  nobody  knows 
where,  even  as  the  army  of  darkness  flies  before  the  Sun, 
leaving  its  unbearable  rays  behind. 

V.  9.  He  who  was  his  son, The  desires  of 

all  his  subjects  are  centred  on  him,  as  those  of  all  the  cre- 
atures on  the  Creator. 

V.  10.  Wishing  for  the  good  of  his  subjects,  he  increas- 
ed his  own  prowess,  following  in  the  wake  of  the  Sun  who 
extends  his  rays  in  spring  time.3 

V.  11.  He,  Prabhasadharrna,  had  a  younger  sister,  who 
was  the  source  of  welfare  and  prosperity  of  the  whole  world, 
nnd  the  perfection,  as  it  were,  of  the  creation  (  Karmma  )  of 
God. 

1.  The  poet   here   refers  to    the   theory    that    Dharma    which 
originally  stood  on  four  legs,  in  the  Krta  age,  lost  one  in  each  of  the 
succeeding  ages  viz.  TretS  and  DvSpara.     At  i-resent,   in   Kali,  sh« 
stands  on  only  one  leg, 

2.  The  last  portion  is  only  conjectural. 

3.  The  first  two  fragmentary  lines  are  not  translated. 


23 

V.  12.     For  the  birth  of  Chanda1  .....................  Satya- 

kausikasvaml  became  her  husband  as  the  hermit  Atri  was  of 
Anasiiya. 

V.  13.  He  who  was  (his  or  her)  son,2  celebrated  for 
his  heroism,  knowledge,  and  beauty,  and  who  always  shed 
lustre  on  both  the  Ksatriya  and  Brahmaiia  families, 

V.  14.  Was  called  Bhadre^varavarman;  he  and  Anauga- 
rupa  and  Visvarupa  were  three  brothers  born  of  the  same 
mother. 

V.  15.  (  Then  )  the  famous  SrI-Jagaddharma,  of  mighty 
prowess,  went  to  the  town  called  Bhava3  on  account  of  cer- 
tain circumstances. 

V.  10.  It  was  there  that  Kaundinya,  the  foremost 
among  Brahmanas,  planted  the  spear  which  he  had  obtained 
i'rom  Drona's  son  A^vaithama,  the  best  of  Brahmanas. 

V.  17.  There  was  a  daughter  of  the  king  of  serpents, 
called  Soma,  who  founded  a  family  in  this  world.  Having 
attained,  through  love,  to  a  radically  different  element,  she 
lived  in  the  habitations  of  man. 

V.  18.  She  was  taken  as  wife  by  the  excellent  Brah- 
mana  Kaundinya  for  the  sake  of  (accomplishing)  certain 
work.  Verily,  incomprehensible  is  the  way  of  God  in  pro- 
viding conditions  leading  to  future  events. 

V.  19.  (  King  Bhadravarman  )  who,  being  born  in  that 
pure  unbroken  line  of  kings,  is,  even  to-day,  the  pride  of  Jus 
subjects  by  his  unblamable  (conduct). 

<l>). 

V.  20.  He,  the  king  Bhavavarman,  who  boasted  of  his 
triple  power,  and  broke  the  arrogant  pride  of  his  enemies 


1.  Finot  takes    ^^fl^rew^    as  the  name  of  the  bus- 
band.     This  does  not  seem  probable. 

2.  *W1     but  only  the  last  two  letters  are  distinct. 

3.  Bhavapura  i.  e.  Cambodge. 


24 

about  military  strength  caused  by  excess  of  heroism,  had  a 
brother,  who  was  a  hero  in  the  world,  who  was  a  destroyer 
of  the  proud  allies  of  enemies,  whose  power  was  increased 
by  his  strength,  and  whose  supreme  majesty,  like  that  of  the 
sun,  brilliantly  shone  forth. 

V.  21.  He,  the  famous  Sri  Mahendravarma,  equal  in 
prowess  to  Indra,  the  king  of  gods,  begat  happily,  with  ease, 
a  favourite  son,  even  as  the  policy  of  wise  men  produces 
happy  results. 

V.  22.  He,  Sri  Tsanava  -ma,  king  of  men,  whose  splend- 
our spread  in  all  directions  up  to  the  very  end,  begat  a 
daughter,  for  the  sake  of  unique  prosperity,  as  Facrificial 
ceremonies  beget  both  material  prosperity  and  supernatural 
power. 

V,  23.  Sri  Jagaddharma  begat  on  that  Sri  Sarvvam, 
chaste,  and  born  in  the  family  of  Sonm  (or  Soma),  a  favourite 
son  of  remarkable  prowess. 

V.  24.  It  is  said  that  the  sum-  total  of  excellences  is 
not  to  be  found  together  in  any  creature.  Is  it  applicable 
even  to  the  creations  of  God  Brahma  ?.  To  him  (the  king) 
(at  least)  all  the  excellences  are  very  fondly  attached;  lie 
is  like  a  priceless  jewel  in  the  deep  of  the  ocean. 

25.  Constantly    devoted    to  the    Brahmanas,    the   gods 
among  men,   (he  was)    gracefully  attended  by    enemien  sub- 
dued by  his  own  prowess;  (he  was)  cause  of  Laksmi's  prid«  ; 
Sri  Lakb'rnl,    in  fond    hope  that    he  was    Rarna,    son  of   king 
Dasaratha,   dutifully  followed1  him,    and  this  was   well  wor- 
thy of  her  indeed  ! 

26.  The    Trio   viz.    Padma   (LaksmI  i.e.   Prosperity), 
Kanti  (beauty)  and  SarasvatI  (knowledge),  attain  a  luxuri- 


1.     I  cannot  understand  the  word  *  ^3fcT  '  as  published  in  the 
text.     (  take  it  as  *  ^fa  '. 


25; 

ant  growth  in  him.     Very  often  good  seeds,   obtaining  good 
soil,  lead  to  eterrial  fruits. 

He,  the  illustrious  king  of,  Champat  Maharaja  Sri  Pra- 
kasadharma,  who  took  the  name  of  Sri  Vikrantavarma  at 
the  time  of  coronation, — who  ,was  the  full  moon,1  with  pure 
rays,  rising  in  the  east,2  of  the  great  and  vast  (lit.  whose 
ends  can  be  reached  with  difficulty)  ocean  of  milk,  whibh 
was  the  great,  noble,  and  ever-prosperous3  royal  family, — 
whose  natural  prowess  is  familiar  to  his  innumerable  wicked 
enemies,  whose  great  pride  was  humbled  by  him, — whose 
kingdom  was  bestowed  on  him  iby  holy  men,  and  was  acquir- 
ed, protected,  and  augmented,  by  means  of  a  group  of  royal 
qualities,  made  all  the  firmer  by  heroism, — who  was  singled 
out  by  luck  (Sri)  for  his  skill, — he,  in  the  year  579  of  the 
era  of  the  Saka  king,  (astronomical  details  follow)— Estab- 
lished Sri  Prabhasesvara,  the  one  lord  of  all  the  world,  with 
a  view  to  destroy  the  seeds  ( of  karma ),  which  have  the 
power  of  leading  to  births  ( lit.  existence)*  iu  quick  succe- 
ssion. 

27.  His  (  I.  e.  Siva's)  forms  like  Earth  etc.  are  suitable 
to  his  energy,  and,  without  them,  his  activity  for  the  mainte- 
nance and  progress  of  the  world  cannot  exist.  It  is  from  this 
consideration  that  ( these  forms  )  are  held  by  the  master  of 
energy.  What  action  is  there  that  the  Lord  will  not  under- 
take for  the  welfare  of  others  ? 

1.  T'TO  *UI^T     applied  to  the  king  would  mean  the  vast  ex- 
tent of  his  kingdom. 

2.  1°^  ^W     applied  to  the  king  would  mean  in  the  forefront 
of  the  royal  family. 

3.  Sl^Tj^l     applied  to  ocean  would  moan  *  surging'. 

4.  In  other  words,  the  king  desired  to  escape  from  rebirths,  a 
desire  of  all  orthodox  Hindus. 


26 

28.  He,    who,    although    revered    by    Brahma,    Visnn, 
Indra  and  other  gods,  Asuras  (Demons),    Brahmanas,  kings 
and  ascetics  (or  royal  ascetics),   yet  danced  in  cemetery    for 
the  sake  of  the    prosperity  of   the  world — this  is   strange  in- 
deed ! 

29.  From    whom    is    evolved    this    static    and  dynamic 
world,    like  rays    from    the    Sun,    in  whom    again   are   they 
merged  !     How  wonderful  is  this  great  creation. 

30.  Who,  although  having  no  desire  of  his  own,1    is  yet 
the  cause  of  the    creation  of   the  world  ;    thoughts  of   whom, 
alone,    are   capable    of  yielding   infinite  bliss,    not    to  speak, 
again,  of  his  visible  manifestation  ;  may  he,  Sri  Prabhase^vara, 
remain  fixed  here  as  long    as  the  world  lasts,    as  a  means    of 
securing  the  welfare  of  the  city  of  Champa. 

The  store-house  of  Lori,  with  the  district  of  Gaum,  and 
the  store-houses  of  Havauh,  Karnnau}',  Can,  Pitau,  Kraun, 
Najoc,  and  Vasauy  at  Midit, — all  these  have  been  given  for  the 
worship  of  the  gods  l£ane*vara,  Sri  Sambhu-BhadreSvara 
and  Sri  Prabhasesvara,  by  Sri  Prakasadharman,  king  of 
Champa.  Those  who  will  destroy,  they  will  feel,  without 
remission,  the  consequences  of  murdering  a  Brahmana, 
through  the  aeons.  Those  who  will  maintain,  will  enjoy  the 
reward  of  an  Asvamedha  sacrifice.  And  it  has  been  said  in 
the  Sastras  '  that  there  is  no  greater  meritorious  act  than 
the  Asvamedha,  and  no  greater  crime  than  the  murder  of  a 
Brahmana.'  Thus  declares  the  donor  of  all  those  in  the 
presence  of  that  God. 

No.  13.     My-son  Stelae  Inscription  of 
Prakasadharma. 

The  inscription  is  engraved  on  another  face  of  the  same 
stelae  which  contains  No.  7.  It  contains  a  date  of  which 

1.     Or  'although  beyond  mental  perception,1 


27 

the  hundredth   figure  alone  is  legible  viz.  5xx,   and  refers  to 
king  Praka^adharma,  grand-son  of (name  lost). 

K  E.  F.,  Vol.  III.,  p.  210. 


No.   14.    My-son   pedestal   Inscription  of 
Prakasadharma. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol.  IV, 
p.  928  No.  V.  )  (  For  localities  cf.  No.  4). 

It  is  engraved  on  a  pedestal,  and  contains  2  lines  of 
writing  in  Sanskrit,  consisting  of  2  slokas: 

The  object  of  the  inscription  is  to  record  the  erection  of 
a  temple  to  Kuvera,  the  friend  of  Mahe3vara,  by  Praka§a- 
dharma. 

TEXT. 


TRANSLATION. 

(1)  This  temple   of  Kuvera,    the  friend  of  MaheSvara,   a 
mine  of  wealth,  has  been  erected  by  king  Prakasadharma. 

(2)  May  this  (  Kuvera  ),    who  is  called   •  ekaksapingala  ' 
for  having   (his  eye)   injured    by  the    view   of  the  Goddess 
(Uma),  increase  the  wealth  of  this  king,  and  always  protect 
him  from  evils.     (  For  the  allusion  to  the  story  of  Kuvera,  cf. 
Ramayana  Uttara-kanda,  ch.  XIII,  vv.,  24,  30-31  ). 


2S 

No.   15.     Lai  Cham  Inscription  of 
Prakasadharma. 

(For  localities  cl'.  No.  56.) 
It  contains  two  short  lines. 

TEXT. 

(0  ^rofwrnr  i 

(*)  sfr  TORnrofr  iw(  ^R )  ( ? )  11 

TRANSLATION. 

Homage  to  Si\a;  the  gift  of  victory  (?)  by  Prakasa- 
dharma. 

B.  E.  F.,  Vol.  XV.,  No.  2,  p.  112. 

No.  16.    My-son  Stelae  Inscription  of  Vikranta- 
Varman  I,  dated  609. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.  Vol.  IV, 
p.  925,  No.  IV  ).  (For  localities  etc.  cf.  No.  4).  It  is  engraved 
on  two  faces  of  a  stelae,  and  contains,  besides  the  invocation, 
23  lines  of  writing.  The  language  is  Sanskrit,  and,  with  the 
exception  of  the  invocation,  the  inscription  is  written 
throughout  in  verse.  There  are  altogether  11  verses,  six  on 
the  first,  and  five  on  the  second  face.  The  metres  are,  v.  1, 
Indravajra;  vv.  2-8,  11,  Arya;  v.  9,  £ardulavikridita;  v.  10, 
Sragdhara. 

The  first  eight  stanzas  are  written  in  the  same  charac- 
ter, and  form  one  inscription,  recording  the  donation  of  a 
Ko$a  to  Isanesvara,  and  a  mukuta  to  BhadreSvara,  by  king 
Prakasadharma  in  609  ( 687  A.  D.  ).  The  last  three  stanzas, 
which  are  written  in  a  different  style,  record  the  same  dona- 
tions by  king  Vikrantavarman. 


1  1      (3  )  4;JJHf  fi 


III 

/ 

v 
TV     ( 

( 

V 


)  ( 


VIII      (\) 

(«) 


29 
TEXT. 

(a). 


H^^  I  t 


30 


X 


RT  ^<-M  *M  <ir*t  i  ^  i 


i  *i  Mm 


TRANSLATION. 
(a) 

Reverence  to  Siva  ! 
Hail  * 

1.  May  T^ananatha,   who  is  meditated  by    all  the  gods, 
with    Iqdra    at    their  head,    and  by   the    good  persons    who 
know    His   essential   nature,  —  who  is  calm,    pure,    supreme 
and  sublime,  triumph  for  ever  ! 

2.  Only  the  thought  of  Him  saves    from  danger   those 
who  prostrate   even  once.     May    that  &rl    Bhadre^vara,   as 
well  as  Prabhase^a,  be  for  the  good  of  the  people. 

3.  When    six    hundred    and    nine1    years   had    elapsed 
since  the  time  of  the  Raka  kings. 

(  Astronomical  details.  ) 

6.  After  having  installed,  out  of  devotion,  a  Kosa  of 
T$ane§vara  (i.  e.  a  Linga  of  &va  called  l£ane£vara)  accord- 
ing to  true  rites,  the  illustrious  PrakaSadharma  gave  a  crown 
to  Bhadre£vara. 

1.  Ananda  has  been  taken  by  Fleet  to  be  equivalent  to  Nanda 
or  9.  This  Jis  doubtful.  There  are  four  Anandas  according  to 
Tantra  (CaturSnanda),  and  hence  it  may  denote  four. 


31 


7.  May  this  pair  of  Kosa  and  crown,    like  two  pillars 
of  his   fame,   exist  unimpaired  in   this  world,  as  long    as  the 
Sun  and  the  Moon  last. 

8.  Victory    to    Sri    PrakaSadharma,    king  of   Champa, 
whose  fame,    originating  in  the  above  manner,    has  very  ap- 
propriately spread  afar. 

9.  When  the    Sun  rises,    the  Moon    is  gone  ;    and  when 
the  Moon  rises,  the  Sun  sets  —  this  is  the  rule  of  the  Universe. 
But  the  spotless  Moon  which  is  the  Kosa  of  Isanesvara,  and 
the  Sun  which  is  the  crown  of  Bhadre^vara,  both  (have  been 
brought  together  ?  )  by  the  king  Vikrantavarma. 

10.  That  Dana  who   cannot  be  cut,    or  pierced,    who  ia 
primordial,    and  who  heals   the  wounds  of  all  his   followers, 
has    his   own    limbs  wounded,    as  he    himself  said.     Let    the 
pious    men   solve    this  problem.     (The    reply    is)    Isana  cut 
himself   into  eight  parts,    and  this  mutilation  is  intentional. 
May  the  revered  king  Vikrantavarma  triumph  by  his  moon- 
like  silver  Kosa,  without  eclipsing  any  body  else. 

No.   17.    My  son  Stelae   Inscription  of 
Vikrantavarman. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol.  IV, 
p.  930,  No.  IX.)  (For  localities  cf.  No.  4).  It  is  engraved  on 
two  faces  of  a  stelae  and  contains,  besides  the  invocation,  38 
lines  of  writing.  The  second  face,  containing  20  lines,  is 
illegible,  the  names  Sambhuvarman  and  Vikrantavarman 
alone  being  decipherable.  The  first  face  contains  six  verses 
and  a  piecft  in  prose.  It  records  an  invocation  to  Siva. 

The  metres  being,  vv.  1-2,  Sardulavikiidita;  v.  3,  Manda- 
kranta;  vv.  4-5,  Sragdhara;  v.  6,  Malini. 


32 

TEXT. 

(a). 


(V) 

1^.  _____  f  ' 

it*d  *<4  1 


IV 


W«M*II  TnT^nCrSTR^T  «uni  «i^gi£*u 


1.     Kend    *     ^??-5fH^-5IHI^-^|c![r,    as    required     both    by 
metre  and  sense. 


33 


snT  (  v<*  ) 
V 


TOT 


VI    (?\s)  f^ 


sflr  -  --  -  -- 


TRANSLATION. 

(«<)• 
Reverence  to  Siva  !    HJM!  ! 

(1)  He,  who,   practising    austerities,    grants    the  highest 
snpremacj^  to  the  gods  (lit.  those  who  enjoy  sacrifice),  —  who 
burnt  the  fine  figure  of  the  God  of  love,   and  yet  married  the 
daughter  of  the    icy  Himalaya,  —  who,    riding  on  a  bellowing 
animal  (bull),  obtains  the  unique  supremacy  in  all  the  worlds, 

—  there  is  none  in  the  world  who  knows  that  God  in  his  true 
aspects.'" 

(2)  By  devotedly   worshipping   Him,  —  who  has  it    in  his 
gifts  to    grant  boons  beyond   one's  desire,  —  Upamanyu  is  en- 

1.  The  vowel-sign  3  is  not  distinct. 

2.  The   first  three  linos    imply   the    contradictory   nature    of 
the  God.    (viz.)    [1]  Giver  of  bounies   to  others,  but  himself   prac- 
tising austerities    (for  what  ?).    [2]    Husband,  yet   destroying   the 
Cupid    [3]  Lord   of  the  Universe,  yet  riding  on  a  mean   animal.     A 
further  implication  is  that   although  of   a  fiery  nature    (evidenced 
by  the  burning  of  Madaua),  he  was  yet  united  to  the  daughter  of  the 
cold  Himalaya. 


34 

joying  even  to  day,  with  his  friends  and  relations,  the  ocean 
of  milk,  white  as  the  moon,  to  the  exclusion  of  the  destroyer 
of  Vrtra  (  i.  e.  Indra  ),  whose  great  glory  became  manifest  by 
having  worked  tho  miracle  of  creating  the  three  worlds.  May 
this  Lord  Sri  Isanesvara-Natha  protect  you  from  all  dangers. 

(3)  Whose  eight  holy  forms,    respected  by    all  the  proud 
Maruts,  profoundly  united  with  one  another  by  appreciating 
the   individual  functions  of  each,   and  bestowers  of  excellent 
blessings,  carry  this  world,  as  worthy  pairs    of  horses    carry 
rapidly  moving  chariots  on  different  road*. 

(4)  He  who,    at  one    and  the    same  time,    destroyed  the 
three  cities  belonging   to  Tripura- Asuras  for  the  peace  of  the 
worlds,    making  Pranava  his  strong  bow,  with  the  Savitrl  as 
its  bowstring;   Visnu,  his  arrow,  with    Soma  as  its  excellent 
feather,    and  the  blazing  fire  ( Agni ),   its  barb ;   all  the  gods, 
his  chariot,  with  the   four  Vedas    as  its  horses,    and  Ida    and 
Virifica  as  its  charioteers.2 


2.  Tho  story  hinted  at  in  this  verse  is  thus  described  in 
Maha"bharata  [AnuSasana  Parva]  vv.  7458  ff. 

There  were  in  the  sky  three  cities  of  tho  valorous  Asuras,  one 
of  iron,  another  of  silver,  and  a  third  of  gold,  which  Maghavan 
[Indra]  could  not  demolish,  with  all  his  weapons.  Then  all  the 
great  gods,  distressed,  went  to  the  great  Rudra  as  their  refuge, 
and  said  to  him,  after  they  were  assembled;  4Rudra,  there  sha1!  be 
victims  devoted  to  thee  in  all  the  sacrifices.  Bestower  of  honour, 
destroy  the  Daityas  with  their  cities  and  deliver  the  worlds.'  He, 
being  thus  addressed,  said,  *So  be  it';  and  making  Visnu  his  arrow, 
Agni  its  barb.  Yama,  the  son  of  Vivasvat,  its  leather,  all  the  Vedas 
his  bow,  and  the  excellent  Savitrf  [the  Gayatri]  his  bowstring,  and 
having  appointed  Brahma  his  charioteer,  he  in  due  time  pierced 
through  these  cities  with  a  three-jointed,  three-barbed  arrow,  of  the 
colours  of  the  sun,  and  in  fierceness  like  the  fire  which  burns  up  the 
world.  These  Asuras  with  their  cities  were  there  burnt  up  by 
Rudra. 


35 

Victory  to  the  Great  Lord  Sri  ^ambhubhadre^vara,  — 
who,  although  possessed  of  Aniina  and  other  divine  faculties 
which  are  very  difficult  to  be  obtained  by  other  classes  of 
gods,  yet  devotes  himself  to  austerities  without  desiring  any 
reward  therefrom  ;  who  reduced  to  ashes  the  incomparable 
body  of  Madana  by  means  of  burning  fire  proceeding  from 
his  eyes,  and  yet  became  the  husband  of  the  daughter  (of 
Himalaya),  white  as  snow  and  benefactress;  who  is  the 
unique  lord  of  all  the  worlds,  and  yet  selected  a  white 
vehicle  (i.  c,.  the  bull)  which  has  become  rough  by  traver- 
sing the  sky  ;  who  is  the  source  of  the  supreme  end  of  life, 
difficult  to  attain  ;  whose  true  nature  is  beyond  the  do- 
main of  thought  and  speech,  yet  whose  image,  identical 
with  the  Universe,  is  manifested  by  his  forms,  —  earth, 
water,  fire,  air,  sky,  sun,  moon  and  sacrificer,  —  which  are 
dignified  by  the  titles  of  gods  of  very  great  power,  named 
Sarvit.  Bhava,  Pasupati,  Isana,  Bhima,  Rudra,  Mahadova 
and  Ugra  ;  and  whose  infinite  power  may  be  inferred  from 
the  fact  that,  aided  by  (  the  gods  with  )  Brahma,  Visnu, 
and  Agni  (Fire)  at  their  head,  he  exterminated  the  great 
Asura  (  demon  )  Tripura,  who  had  destroyed  all  the  worlds 
with  the  gods,  ascetics  and  the  Gandharvas. 

5.  I  am  always   victorious  over  Indra    and  other  gods 
who  are  great  on  account  of  the  strength  of  their  arms. 

6.  May  he,  who  is  without  cause,    but  who  is  the  cause 
of  all  the  worlds,  grant  blessings  ............... 


£ambhuvarma  ........................  Vikrantavarma. 


36 

No.   18.     My  son  Stone   Inscription  of 
Vikrantavarman, 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol.  IV. 
p.  929,  No.  VII. )  (For  localities  cf.  No.  4).  It  was  engraved 
on  a  block  of  stone,  forming  part  of  a  circular  pedestal.  It 
contains  one  line,  and  records  the  installation  of  a  golden 
image  of  a  god  by  king  Vikrantavarma. 

TEXT. 


n 

TRANSLATION. 

Reverence  to  Suvarnaksa  (  Lit.  God  with  golden  eyes  ). 
This  golden  image  of  Paramesvara  has  been  installed  with 
devotion  by  Vikrantavanmin,  king  of  Champa,  who  knows 
the  truth. 

No.   19.    My-son  Pedestal    Inscription  of 
Vikrantavarman. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol.  IV. 
p.  930,  No.  VIII.)  (For  localities  cf.  No.  4). 

It  is  engraved  on  a  circular  pedestal  and  contains  one 
line  in  Sanskrit  verse. 

TEXT. 


TRANSLATION. 

This  Ko3a  ofVameSvara,  (^iva)  installed  by  £rl-  Vikranta- 
varma, the  best  of  kings  (lit.  the  lion  among  kings),  will 
endure  as  lon£  as  the  world  exists. 


37 

No-  20.    My-son  Stelae  Inscription  of 
Vikrantavarman  II,  dated  63  x. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol.  IV, 
p.  928,  No.  VI  and  vol.  XV,  No.2  p.  190  )  (For  localities  cf. 
No.4).  It  is  engraved  on  three  faces  of  a  stelae,  containing, 
besides  the  invocation,  40  lines  of  writing.  The  language 
is  Sanskrit,  and  the  inscription  is  written  throughout  in 
prose.  It  ie  most^  illegible,and  contains  a  date,  63  x,  the 
unit  figure  being  tjfiaced. 

TEXT. 

(a). 


Mr  ^T^^T 


.........  ( 


(c). 

fta^ssr(  R  X  — 
r  («)  .^<*M  .....................  (s.) 

(1°) 


srnrfer  II 


38 

TRANSLATION. 

(a). 
Reverence  to   Siva  .....................  (12)  Champa 

Goddess  of  sovereignty  .........  king. 


(1)  Lord  of  the  city  of  Champa  .........  King  of    kings  ...... 

(2)  installed  by  Sri  Prakasadharma  ............  (3)  Sri  Prakasa- 

dharma  .........  (6)   Sri  PrakaSadharma.     (7)  Belonging   to  the 

family  of  Ganges  vara  (Lord  of  Gariga?)  (10-11)  Sri  Vikranta- 
varmfi,  the  great  king  of  kings,  (11-12)  .........  king  Vikranta- 

varma  ...............  to  the   grandson  of  king  Yogesvara's  son,  a 

moon  ............  (13)  Crown  and  Kosa  .........  decorated.    (14)  In 

the  year  G3  ..................  of  the   Saka  king,   bright    fortnight 

of  Phalguna. 

(c). 

(1)  Reverence    to    Sri   Thanes*  vara,    Sri  Bhadre^vara,    (2) 
Sri  PrabhaseSvara  (3)  and  Sri  Vamabhutesvara  .........  (4)  gold 

and  silver  .  .(9)  Sri  Bhadravarma   and  Rudravarmii   (10)  to- 
gether again  gave  .........  (11)  He  who  destroys    or   maintains 

them  —  the  consequence    (of  their   action)    is   known   to    Sri 
Is  ana  and  other  gods. 

No.  21.    My-son  Stelae  Inscription  of  Vikranta- 
varman  II,  dated  653  Saka. 

The  inscription  was  first  brought  to  notice  by  M.  Finot 
(B.  E.  F.,  Vol.  IV,  pp.  932-33,  No.  x),  who  could  read  only  a 
few  words.  Later,  M.  Hnber  has  partially  restored  the  text 
(B.  E.  F.,  Vol.  XI,  p.  265). 

For  localities  cf.  No.  4.  The  inscription  is  engraved 
on  two  faces  of  a  stelae,  containing  respectively  11  and 
12  lines  of  writing,  besides  the  invocation. 


39 

It  begins  with  '  NamaS  Sivaya  Svasti',  and  then  follows 
an  invocation  to  Siva  in-  two  verses  (metre  Malini),  LL.  1-4. 
(  Verse  1  is  given  below  ). 

The  lines  5-11  contain  each  a  61oka,  and  record  that  king 
Sambhuvannan  built  a  brick  vedl  (quadrangular  spot)  cover- 
ed with  silver  plates,  with  a  statue  of  Laksmi  thereon. 

The  four  Slokas  that  follow  give  a  poetical  description  of 
the  splendour  of  the  temple. 

The  first  six  lines  of  the  second  face  each  contain  a  sloka, 
and  record  that  £rl  Prakf^adharma  intended  to  build  a  vedl 
of  stone,  and  that  this  was  actually  accomplished  by  one 
Naravahana  Vainian,  who  further  covered  the  stone  vedl 
with  silver  and  gold  plates.  It  is  difficult  to  decide  whether 
Naravahana  Varman  is  identical  with  Vikranta-Varman,  the 
successor  of  Praka^adharma,  or  a  new  king  intermediate  be- 
tween the  last  two. 

The  lines    8-  9    contain   a    prose    passage   glorifying   Vi- 
krantavarman. 

TEXT. 


(V.  I.) 


rr  \  «i  ^^  ^u^^f^ 


(LL.  6-7) 


(L.  2) 


(LL.  4-6) 

ar^rr 


(LL.  8-9)  ^wRW^^^f^T^^ 


(L.  10)  ijjjj  Tfm^T 


>> 


TRANSLATION. 

(n,). 

LL.  1-4.  Victorious  ia  the  Great  Boin#,  tlie  primaevul 
God  Sri  Tsanadeva,  who  conquered  the  Cupid,  whose  lotus- 
fe,et  are  saluted  by  Brahma,  Visnu  and  other  gods,  who  is 
without  atoms,  but  has  still  eight  forms,  who  is  the  cause  of 
the  welfare  of  the  three  worlds,  and  who  fulfils  all  the  de- 
sires. 

1.  Huber  reads  °*s[*KnT0.  But  apparently  the   fragment  is  the 

first  line  of  a  stanza  in  sragdhara  metre,  which  requires  the  syllable 
*j  to  be  long.     The  third  and  the  fourth  line  are   too    corrupt  to  be 

restored. 

2.  This  is  Huber'  s  reading.  Possibly  the  missing  word  is  T 
which  fits  in  with  the  metre  here. 

3.  Could  it  possibly  be  p 


41 

LL.  6-7.  King  Sambhuvarman  made  a  brick  altar, 
covered  with  silver  on  the  exterior,  which  supported  LaksmI, 

— formerly  the  ocean  of  milk 

(!>). 

L.  2.     He,  Sri  Prakfisaclharma,  desiring  to  make of 

stone Naravfihanavarman 

LL.  4-6.  Sri  Naravahana-varman  covered  (that  altar)  of 
stone  with  gold  and  silver  on  the  outside,  as  Brahma  made 
the  peak  of  Meru.  Moreover  this  altar,  of  gold  and  silver, 

supporting  LaksmI shines  like  the  peak  of  Himalaya.  By 

him   was     made  this  great    altar,    (a  task)    difficult  for    the 
previous  kings, how  wonderful. 

LL.  8-9.  Sri  Vikrantavarman,  whose  great  glory  fs 
well-known,  and  whose  high  fame  is  due  to  the  grace  of  the 
lotus-feet  of  the  primaeval  Uod  Sri  Tsana  and  his  (king's) 

father by  whom  LaksmI,  born  in  the  Kailfisa  mountain, 

was  again  installed  on  such  an  altar. 

LL.  10  ff.  Vikrantavarman.  possessed  of  fortune  and  a 
beautiful  body,  established  here  the  famous  ( image  of  Laksml  )l 
in  the  year  denoted  by  '  Rauia-artha-sat'  i.  e.  653. 

(  Astronomical, details  follow. ) 


No.  22.     Po-Nagar  Stelae    Inscription  of  king 
Satyavarman  dated  706  Saka. 

The  inscription  was  edited  by  M.  Bergaigno  ( Corpus 
No.  XXVI,  p.  212). 

This  inscription,  along  with  five  others  (Nos.  29  a,  29  b, 
29  c,  45,  47 ),  is  engraved  on  the  four  faces  and  the  base  of 
a  stelae  found  at  Po-Nagar.  The  language  is  Sanskrit. 

l7^f%^eans  any  work'  calculated  to  render  famous  the  name 
o!  its  constructor  (  of.  Fleet,  Gupta  I  ascriptions,  p.  212). 


42 

It  contains  five  verses  in  18  lines,  the  metre  being 
Sardulavikrldita. 

It  first  gives  a  legendary  account  of  the  installation  of 
a  Mukhaliiiga,  in  the  province  of  Kauthara,  by  king  Vicitra- 
sagara.  In  the  year  696  (  =  774  A.  D.  )  the  temple  was  des- 
troyed, and  the  treasures  of  the  temple,  together  with  the 
Liriga,  were  carried  away.  King  Satyavarman  pursued  the 
plunderers  and  defeated  them  in  a  naval  battle,  but  could  not 
recover  the  treasures  or  the  Linga.  The  king  then  built 
another  temple,  and  installed  a  new  Mukhaliiiga,  called,  after 
the  king,  Srl-Satya-Mukhalinga,  together  with  an  image  of 
'BhagavatI  and  Gai.ieSa'  (?)  in  the  year  706  (  =  784  A.  D.  ). 

TEXT. 


U.  . 

*  11 


5  iirmn^r^dKin— 


Mirn^in— 


^  ^ 

I>«in'^n^^f  It 
III 


s  II 


1.     Road  °^=^°   here. 


43 


T^PJF 


n 

TRANSLATION. 

1.  The  fortunate  king,  who,  obtaining  unique  sovereign- 
ty over  the  whole  world,    formerly  established    in  this  world, 
at  Kauthara,    a  Mukhalinga  of  Sambhu,  —  bright  as  gold    and 
dispelling  darkness  from    the  world,  —  together  with    all  arti- 
cles of  enjoyment,  was  famous  by  the  name  Vicitrasagara. 

2.  In  the  Saka  year,  denoted  by  Ko^a-nava-rtu     (  696  ), 
ferocious,  pitiless,    dark-coloured  people  of  other  cities,  whose 
food  was  more    horrible  than  that   of  the  Vampires,  and  who 
was  vicious  and  furious  like  Yama,  came  in  ships,   took  away 
the  Mukhalinga    of  the    God,  and  set  fire  to  the  abode   of  the 
God,  as  the   armed  crowds    of  Daityas  did  in  heaven. 

3.  Learning  of  this  raid,   king  &rl  Satyavarma  (sailed) 
on  good  ships   with  his  soldiers    and  other  heroes  (  officers  ?  ), 
and  killed  those  wicked  and  vicious  persons  in  the  sea.  But  he 
was  very  much  dejected  to  learn  that  the  Sivamukha,  together 
with  its  property,    which  was  in  their  ship,    was  thrown  into 
water,  and  that  the  Sivalinga  was  destroyed. 

4.  The  king  Sri  Satyavarma,  ruling    over    an  excellent 
kingdom    covetable  to  Indra,    having  resolved  to  devote  him- 
self  to  the  worship  of  Siva,    was  able    to  re-install    with  the 
pristine   splendour,   aKo^a(Linga)   with  a  face   (i.  e.  ^iva 
mukha  ),  together    with  a  beautiful  female  (  Durga  ?  )  and  an 
elephant  (or  Gane^a,  whose  face  was  like  that  of  an  elephant  ?). 

1.     Read  °qf  here. 


44 

H©  must  be  known  as  kin^  Vicitrasagara,  (if,  as  the  tradition 
goes, )  there  be  not  a  second  king  of  that  name  on  the  earth. 
5.      Established  in  the  year  oi'  the    Saka  king  denoted  by 

Ko^a-kha-bhCidhara  (  700  ) (  astronomical     details 

follow  ). 


No.  23.     Yang  Tikuh  Stelae  Inscription    of 
Indravarman  I  dated  721  Saka. 

The  inscription  was  edited  by  M.  Bcrgaigne  (Corpus, 
No.  XXII,  p.  207  ). 

Yang  Tikuh  is  the  native  appellation  of  a  stelae,found 
near  the  village  of  Takoh,  not  far  from  the  hill  of  Datrang  in 
the  plain  of  Phanrang.  The  inscription,  engraved  on  two 
faces  of  the  stelae,  contains  37  lines  of  writing.  The  langu- 
age is  Sanskrit.  The  inscription  is  written  partly  in  prose 
and  partty  in  verse.  There  are  altogether  14  verses,  the 
metre  being,  vv.  1-2,  Sragdhara;  vv.  3-4  Sardulavikridita;  vv. 

5-9  and  vv.  11-14,  Anusubh;  and  v.  10,  VamSastha. 

The  inscription  records  that  in  709  &  (  =  787  A.  D.  ),  the 
army  of  Java,  coming  to  Champa  by  way  of  sea,  destroyed 
the  temple  of  £iva  known  as  Bhadradhipatiwara.  King 
Indravarman  reconstructed  the  temple  in  721  S  (  =  799  A.  D.  ), 
installed  an  image  of  the  god,  to  be  henceforth  worshipped 
under  the  name  of  Indrabhadrelvara,  and  made  various  do- 
nations. 

TEXT. 

(a.) 

I        (I) 


45 


rr^^^ 


III 


IV     (0 


VI  11 
IX 

X     ^  *W  ?T3IT 


1.     Read  '  fl^*  '• 
2. 


46 


n 
H 


VI         ^r?qf     r 

:  II 


n 
VII    ^^r^g^TfJ^r  *?  ^r^  JT^i^ra1  1 

u 


47 


XI 

!  II 


XII 


XIII     *T  gTFcT  TrF^^  5T7j£  qTT  . 

^t^  ^rUi%  ^5=5^  dNy<^^a%?n:  H 

XI  V 


TRANSLATION. 

Victorious  in  the  world  is  He,  who  is  the  supreme  energy; 
who  is  attended  by  the  excellent  Siddhaa,  the  Rsis,  the  exce- 
llent gods  and  the  chanters  of  hymns;  from  whom  are  born  all 
creatures  liable  to  birth,  and  to  whom  they  (ultimately)  resort; 
and  who  enjoys  pleasures  in  infinite  varieties,  along  with  Tar- 
kriya,  the  Sun,  the  Moon,  Indra,  and  the  Daityas  in  heaven,  and 
by  means  of  his  mighty  prowess,  in  the  earth.  Supreme  Yaksas 
as  well  as  the  mean  Rakb'as  are  assured  of  happiness  if  they 
think  of  Him  with  devotion,  even  for  a  moment. 

Taking  protection  in  the  pair  of  lotus-like  feet  of  the  God, 
—  the  honey  of  whose  lotus-feet  purifies  the  Asuras  and  their 
enemies  ;  whose  brilliantly  white  body  is  besmeared  with 
ashes  whiter  than  the  waves  of  the  milk-ocean,  the  foam  of  the 
celestial  river,  and  the  rays  of  the  moon  ;  the  image  of  whose 
feet,  the  support  of  the  three  worlds,  excites  the  jealousy  of 
the  stalk  and  roots  of  lotus;  the  holy  dust  of  whose  pair  oi 


48 

feet,  and  the  holy  stream  of  the  Ganges  on  whose  head  are 
the  crest-jewels  of  the  chiefs  of  Suras  and  Asuras;1  and  the 
nails  of  whose  feet,  wearing  the  crimson  glow  of  twilight  by 
the  facets  of  the  golden  crown  of  the  groups  of  gods,  Siddhas, 
and  Vidyadhara.%  appear  like  a  be j e welled  mi rror;-H is  Majesty 
king  Indravarman,  whose  fame  for  observing  the  law  was 
spreading  more  and  more2  every  day  in  all  directions,  made 
this  pious  work  in  the  world. 

2.  The  king  Indravarman,  who  is  honoured  by  good 
men ;  who  is  foremost  among  those  who  regard  sacrifice 
as  their  principal  treasure ;  who  is  celebrated  in  this  world 
on  account  of  the  efficacy  of  these  sacrifices,  as  Mahendra 
is  in  heaven  by  obtaining  only  a  portion  of  them;  who,  like 
Manu,  peacefully  guards  the  world  ;  who  is  the  head  of  the 
Brahma-Ksatra  clan  ;3  and  who  is  famous  in  his  kingdom  by 
the  purity  of  his  race,  like  the  brilliant  moon  in  a  clear  sky. 

Glory  to  him,  who  like  Vikrarna  (Vismi)  raised  the 
-  world,  as  it  were,  by  his  two  hands;  who  is  like  Indra,  fallen 
to  the  earth  for  ruling  over  the  whole  of  Champa ;  who  like 
Dhanafijaya  is  of  irrepressible  valour,  and  yet,  like  Hari, 
prospered  after  having  conquered  many  groups  of  enemies, 
and  placed  his  foot  in  a  large  number  of  countries  created  by 
the  lotus-like  feet  of  the  preceptor  of  the  Suras  and  Asuras 
(i.e.  Ka^yapa);  who  is  like  Indra  in  this  world,  by  virtue 
of  perfect  austerities  and  constant  sacrifices  performed  in 
previous  births ;  who  is  like  Dhana< la  by  his  liberality;  and 

1.  The  word   1W   seoms  to  have  no  special  meaning. 

2.  The  use  of  the  adjective    cfW    is   unknown,  though   the 
noun  derived  from  it  viz.  'WflWf'  js  well-known. 

3.  Bergaigne  translates  :  "who  has,  for  ministers,  only  the 
BrShman&s  and  the  Ksatriyas. 


49 

whose  charming  body  is  embraced  with  pleasure  by   the  God- 
dess of  sovereignty.1 

The  king  who,  on  account  of  his  capacity  to  govern 
better  and  better  a  country,  celebrated  for  its  towns,  main- 
tains intact  the  orders  of  castes  and  a  gramas,  had  a  capital 
like  the  city  of  the  gods. 

III.  This  fortunate  king  is  always  victorious  over  his 
enemies  in  the  world  in  all  directions.  In  the  height  of  his 
strength,  he  combines  in  himself  the  prowess  -of  Candra, 
Indra,  Agni,  Yama  and  Kubera  ;2  originating  partly  from  a 
Brahmana  (or  from  a  portion  of  Brahma  ),  the  master  of  imme- 
nse wealth,  possessed  of  fortune  and  prowess,  crushing,  like 
Visnu,  his  enemies  by  means  of  his  prowess,  he  established 
the  proper  law  (in  his  kingdom). 

(/'). 

IV.  Sri    Bhadrftdhipatl^vara,    who    originated  from  the 
nether  world,    who  is    celebrated  in    the    three  worlds  by  the 
fire  of  his  own  energy,  and  is  possessed  of  heroism,  asceticism, 
and  the  character  of  Yogin,  is    always    eulogised    at  heart  by 
the  Gandharvvas,  the    Uragas,  the    Rfikb'asas,  the    Munis,  the 
divine  sages,    and    the    Vidyfidharas,    who   have    prowess   as 
their  treasure. 

V.  Coming  out   from  the  west  of  the  town,    worshipped 
in  the  throe  worlds,    lie  shines  in   the  world    from  afar,    with 
splendour  as  his  ornament. 

1.  The  construction  is  not  very  happy. 

2.  Cf.  Mann,    Chap.   VII,  vv.  3-3.     Bcrgaigne   translates  the 
verse  in  a  quite  different  way:      **  He  has  carried  a   redoubtable  war 
in  the  regions  of  Candra,    Jndra,  etc."     Senarfc   proposes   a   correc- 
tion:     "He  took  by  his   strength   the  body   of   Candra,    Indra,    etc. 
i.e.    ho  boca'iio,    in  some  way,    the  muster  of  the   northern,  eastern, 


50 

VI.  He  is  called  BhadradhipatHvara,  because  he  is  the 
master  of  welfare,  and  maintains,  by  his  splendour,  the 
welfare,  the  health  and  the  good  of  the  worlds. 

Now,  for  a  long  time,  having  enjoyed  treasures,  grain- 
stores,  male  and  female  slaves,  silver,  gold,  jewels  etc.,  he, 
the  dust  of  whojse  lotus-like  feet  is  worshipped  by  the  three 
worlds,  became,  by  his  own  prowess,  the  cause  of  the 
prosperity  of  the  entire  world. 

Then  owing  to  the  excess  of  faults  in  the  Kali  age  it 
(i.e..  the  temple,  also  called  Bhadradhipatl>vara)  was  burnt 
b\r  the  army  of  Java  coming  by  means  of  ships,  and  became 
empty,  in  the  year  of  the  Sakas  denoted  by  '  nine-ambara- 
adri'  (709). 

VII.  He  was  in  the  world   for  many  thousands  of  years 
and  then  had  his    own  abode    burnt  \yy  his  own    nxlya    (illu- 
sion ). 

Then  king  Indravarma  re-installed  it,  and  out  of  the 
goodness  of  his  heart  gave  it  treasures,  grain-stores,  silver, 
gold  crown,  jewel,  necklace  and  other  objects  of  enjoyment, 
together  with  wTomen  of  the  harem,  male  and  female  slaves, 
oxen,  buffaloes,  fields  and  other  articles. 

VIII.  Indravarman    also  installed    an  earthen  Linga   of 
the     God,    which     therefore     came    to  be   known    as    Iridra- 
bhadre^vara. 

IX.  He  also  established,  in  the    year  of  the  Sakas  '  Sa-I- 
yama-adri '  (721),  two  treasures  for  the  God,  the  one  composed 
of  moveable    and  immoveable  property,    and  the  other    move- 
able  and  with  a  mouth  ( priests  ? ). 

X.  When  this    king  protects  the  earth,    his  subjects   are 
delighted  at  his  prowess.     Renowned  in  the  world  for  his  zeal 
in  protecting  Dharma  (Law  ?),  he  always  triumphed  over  his 
enemies  by  his  own  prowess. 

XL     Endowed  -with  virtue,  and  born  in    a  noble  family, 


51 

charitable,    surrounded  by  heroes,    and  defeating  the  enemies 
by  his  prowess,  he  protects  the  world  on  all  sides. 

To  the  God,  hSrl  Indrabhadre^vara,  who  is  the  cause  of 
the  happiness  of  the  whole  world,  king  Indravarma,  out  of 
devotion  and  in  pure  heart,  has  given  the  country  of  Sikhi- 
£ikhagiri,  comprising  the  two  fields  of  Sivaksetra  and  Yajfia- 
ksetra,  and  the  grain-store  called  jafia  (  ? ). 

XII.  Those  who  protect    all    those  goods  of  Indrabhad- 
rewara  in  the  world,  would  enjoy  the  delights  of  heaven  along 
with  the  gods. 

XIII.  Those  who  carry  them  away  would  fall    into  heJl 
together  with  their  family,  and    would  sutler    the  sorrows    of 
hell  as  long  as  the  sun  and  the  moon  endure. 

XIV.  Those  who,    out  of  cupidity,  rob  ParameSvara    of 
his  goods,  will  not  live  long,    and  will  never  come    out  of  the 
hell. 


Nos.  24  a,  24  b.     Glai  Lamov  Stelae  Inscrip- 
tions of  Indravarman  1  dated  723  Saka. 

These  two  inscriptions  were  edited  by  M.  Bergaigne 
(  Corpus  No.  XXIII,  p.  218  ). 

Glai  Lamov  is  the  name  of  a  thicket  amidst  the  rice 
fields  in  the  valley  south  of  Phanrang.  The  two  inscriptions 
are  engraved  on  two  faces  of  a  stelae.  No.  24  (a)  contains 
22  lines,  and  No.  24  (b),  23.  The  language  is  Sanskrit.  No. 
24  (a)  contains  14  verses  and  a  fragment  in  prose,  the  metre 
being,  v.  1,  Anustubh,  v.  2,  ladravajru,  vv.  3-8,  and  vv.  10-14, 
61oka,  and  v.  9,  Sardulavikridita.  No.  24  (b)  has  a  long  prose 
text  at  the  beginning,  then  two  verses  (metre  Vam?astha), 
thea  another  prose  text,  and  lastly  one  verse  in  Sloka 
metre. 


52 

The  inscription  No.  24  (a)  gives  a  short  genealogy,  com- 
prising three  names,  vis.  Prathivindravarman,his  sister's  son 
Satyavarman,  and  lastly,  the  brother  of  the  latter,  Indra- 
varman.  It  refers  to  the  installation  of  two  images  of  Siva, 
called,  after  the  king,  Inclrabhogesvara  and  IndrabhadreSvara, 
and  records  the  installation  of  a  third,  called  Indraparame- 
gvara,  in  the  year  723  S.  (  =  801  A.  D.  ). 

No.  24  (/;)  records  the  donations  made  by  Indravarman 
to  the  God  Sarikara-Narayana. 

TEXT. 


f«ta<it  f*rei 


1  1  1    rr*qrr^r  *r^f  g^r^r  ^r  o^r  qrm  5j«T: 
^CT  TT^  ^vff^rf2  ^nsrRf 

I  V      ^^Hr    d4:ch<l<  HS^Rl  ffrfif 
V 

V  I 


V  1  1     <9lf^£J4Uj4!e|( 


1.     Head 


53 

VIII 


IX 


gq:  || 

X    f^<^i^T5T  JT^rfr  srm 


»  y         »- 


X  I 

XII 
XIII 

f*T?^  qr|r?^Tff*T 
XIV 


1. 

2.     Read 


54 


^^S^1^ 


[  :  ] 


1.  Read    *f^Tf'3   '    (ftfcl  —  does  not  offer  any  suitable  mean- 

ing). 

2.  I  think  this  is  $1%  fa'tftf^^qtt  (  i.e.    ninth  day  of  the 


|-elTl4iic| 


55 


ii.       ^  **&  TVSI  g 

rT?3  *i 

«__« 

TTSH  3 


<jtf°cm'<li  ^r 


III. 


II 


i 

|| 


1.     Road      t  2.     Read 


56 
TRANSLATION. 

(a) 

1.  Reverence  to  all  the  gods  !     May  the  people    be  free 
from  calamities,  and  the  king  always  victorious  in  this  world. 

2.  The  fortunate    king  Prathivlndravarma1,  famous  in 
the  world  for  his    family  and  prowess,    enjoyed  the  lands  by 
having   conquered   all  his    enemies  by  his  own  power,    while 
he  was  in  the  world. 

3.  Having  enjoyed  the  whole  of  Champa,  he   flourished 
as     a     great     king.       There      were     abundance       of     alms 
(i.  e.    means  of  subsistence)    and  various  things    in  his  king- 
dom. 

4.  The  king  destroyed  all  the  thieves,  as  the  sun  dispels 
the  darkness.     He  shone    in  his  family    as  the  moon  does    in 
the  sky. 

5.  After   a    long  time,    on    account  of   his  devotion    to 
JjJambhu,    his  glory,  and  his    pursuit  of   good  law,    the    king 
went  to  the  world  of  Rudra  (  i.  e.  died  and  went  to  heaven  ). 

6.  The    king    called    Satyavarma,  fortunate    and    very 
heroic,  and  renowned    in  the  wo  Id  by  his    own  actions,  was 
his  nephew(  sister's  son  ). 

7.  The  earth,  with    its  mountains,  trees,  and  oceans,  as 
well  as  the  directions,  both  cardinal  and  intermediary,  turn- 
ed  round    in  all    directions,    by    (the  pressure  of)    his  great 
power. 

8.  In  the  combat,  the    enemies   could    not   stand    ( the 
ground) in  his  presence,  but  turned  their  face  on  seeing  him, 
as  the  Asuras  did  on  seeing  Visnu. 

9.  By  his  beauty    he  was  like  cupid    in  this  world ;   by 


1.     It  may  be  a  mistake  for  '^ft^ft^qi'    or  the     change  of  form 


Elsewhere  we  have    ^E    for   1 


57 

his  victories  he  was  comparable  to  Inclra ;  by  his  prowess  he 
was  like  Ugra  (i.  e.  Siva);  among  those  who  desire  glory  he 
was  very  strong,  like  the  son  of  Inclra  j1  in  the  assembly  of 
men  he  was  respected  by  honest  persons ;  his  appearance  was 
terrible  like  that  of  Tarksya  (Garuda);  he,  the  king  Satya- 
varma,  master  of  sentiments  (or,  master  of  all  creatures), 
is  victorious  by  having  churned  (i.  e.  exterminated  )all  his 
enemies. 

10.  The  king  died    without    reigning  for    a    long  time, 
and    being    devoted    to     his    dutj7,    he     secured     the    world 
of  Tsvara,  by  virtue  of  his  great  knowledge. 

11.  His  younger  brother    ludravarma  became  king;   he 
was  fortunate,  dutiful,  powerful    and  renowned  in  the  world 
for  his  strength. 

o 

12.  Although  a  king    (nrpa,   lit.   protector  of  men),  he 
was  a  destroyer  of  enemies,  heroes  in  combat,    and  accompa- 
nied by  his  army  he  attacked  the  enemies  as  soon  as  he   saw 
them,  as  a  lion  attacks  an  elephant. 

13.  The  powerful  and    renowned  king  triumphs    in  the 
world;    he  destroyed  the  army  of  the  enemies    as  Indra  des- 
troyed that  of  the  Asuras. 

14.  The  king    who  was   very  wise,    and  surrounded  by 
heroes,-  -flourished  greatly.      Faithful  to  law  in  his  kingdom, 
he  was  like  Dharmaraja  (Yama  or  Yudhisthira). 

The  fortunate  king  kimself  at  first  installed  Indra- 
bhogesvara  at  Vlrapura  after  having  selected  the  tithi, 
K((,rana>  vnuhurtta,  nakftatra,  divtwa  arid  lagna.  (15)  Then 
he  installed  Indrabhadreavara. 


1.  Borg.iigne  takes  '^^35?^  as  an  ordinary  adjective, 
and  translates:  among  those  who  desire  the  glory  he  was  like 
Indra,  terrible  by  his  power  of  vanquishing.  In  $^UT*fn  We 
have  the  fourth  case  ending  instead  of  the  seventh. 


58 

He,  who  is  born  in  the  family  of  the  spotless  moon  of 
autumn, -whose  body  is  delicate  and  beautiful  like  that  of 
Cupid,1 — who  appears  like  the  moon  in  the  midst  of  the  stars 
at  the  summit  of  the  mountain  Udayagiri,  when  he  shows 
his  face,  fair  as  a  lotus  bud,  from  the  window  of  his  magnifi- 
cent palace, — whose  hands  and  breast  have  been  made  white 
by  the  application  of  an  abundance  of  perfumed  sandal  and 
musk, — who  is  habituated  to  noble  actions  as  indicated  by 
signs  of  royalty  fostered  by  his  magnificent  good  fortune. — 
whose  terrible  majesty  (is  manifest  when)  his  heart  remains 
unmoved  in  the  vast2  battle-field  thoroughly  shaken  by  the 
noise  arising  from  the  striking  of  the  bowstrings  of 
his  own  and  his  enemies'  armies, — he,  king  Indravarmfi 
installed  in  the  excellent  house  of  Satyavarma,  the  God 
Indra  Paramesvara,  the  cause  of  the  prosperity  of  the  whole 
world, — in  a  pure  mind,  and  after  having  given  riches,  by 
sincere  efforts,  to  all  the  Munis,  ascetics,  and  learned  Brah- 
manas  of  lofty  thoughts  and  inclinations,  in  the  year  of  the 
Sakas  denoted  by  'loka-yama-parvvata'  (723)  (astronomical 
details  follow).  May  this  endure  as  long  as  the  earth,  the 
mountains,  the  great  oceans,  and  the  sky. 


Victorious  is  He,  —  who  even  having  performed  various 
feats  of  prowess  in  destroying  the  three  cities  of  the  great 
Asuras,  has  the  body  (of  an  ascetic)3,  white  with  ashes,  and 
purified  by  means  of  miracles,  yo</«,,  j(t,pat  huhkara,  etc.;  — 
who  is  illumined  by  the  three  eyes  which  glow  like  many 
beautiful  flickering  sparks  of  fire,  and  shine  like  lightning 


1.      The  son  of  kW'H'  i.  e.  Vi.-mi. 
'2.     Rho<ra  here  stands  for  W*ft*T. 

3.      The    underlying  idea    is    that  asceticism    ill  suits  a  ferocity 
described  above,  hence  the  virodh.i,  i.  e.   contradiction. 


59 

traversing  the  sky; — who  illumines  the  whole  universe,  and 
shines,  being  situated  in  a  deep  cavern  on  the  summit  of  the 
Himalaya  mountain  which  is  covered  with  abundance  of 
gold,  silver,  trees  and  creepers; — the  disc  of  whose  feet  is 
anointed  by  the  rays  of  the  jewels  of  the  crowns  at  the  head 
of  the  Siddhas,  Caranas,  Hari,  Karttika,  Indra,  and  other 
gods  prostrate  before  him; — the  lower  part  of  whose  feet, 
soft  as  the  stalk  and  root  of  the  lotus,  is  dyed  with  the 
pollen  of  tho  red1  Bandhwjlva,  flowers  scattered  on  the 
ground,  while  his  matted  hair  is  washed  by  the  fall  of  the 
deep  waters  of  the  Ganga  descending  from  heaven; — who 
burnt  the  body  of  Kama  who  was  very  proud ;  whose  two 
feet,  like  two  lotuses,  cause  purification  to  the  multitude  of 
gods,  Asuras,  Munis,  Siddhas,  Yaksas,  Gandharvvas,  Kin- 
naras,  and  beautiful  Apsaras  ;  — who  is  destroyer  of  the  Asuras 
blinded  by  the  pride  of  their  excessive  strength ; — -who  is 
the  greatest  God  (Mahe-Svara ),  and  the  cause  of  the  origin, 
maintenance  and  destruction  of  the  world. 

Again,  Nfirayana  is  also  capable  of  protecting  the  whole 
world.  His  four  arms — the  pillars  of  the  world — are  served 
by  the  serpent  king  with  infinite  hood,  whose  fathomless  bed 
is  formed  by  the  deep  of  the  ocean  of  milk  beneath  its  mighty 
wave«,  while  homage  is  paid  to  his  lotus-fe.it  by  the 
gods,  Asuras  and  Munis,  as  he  held  aloft  the  mount  Govar- 
dhana;  he  destroyed  Madhu,  Kansa,  the  Asura,  Ke3i,  Cauiira, 
Arista  and  Pralamba,  while  the  nail  of  his  feet,  dyed  crimson 
( lit.  made  to  appear  like  evening)  by  the  blood  of  Madhu- 
kaitabha,  appeared  like  a  jewelled  mirror. 

These  two  gods  are  united  in  one  image  which  is  there- 
fore called  Go  1  Sankaranarayana,  one  part  of  whose  august 


1.     There   may    be  a  pun    on   the    word     '^'-meaning   blood 
(of  tho  victims  sacrificed    before  Siva.) 


60 

body  appears  to  be  made  of  gold  on  account  of  the  excellent 
gold  ornaments.  May  the  grace  of  the  God  fall  upon  His 
Majesty  king  Indravarma.  May  the  God  grant  him  all 
kinds  of  wealth  and  enjoyments  and  fulfil  all  desires  of  the 
king  both  in  this  world  and  in  the  next. 

The  fortunate  king  Indravarma,  who  always  thinks  of 
the  work  of  the  great  God,  and  is  like  the  king  of  gods,  has 
given  Him  all  the  treasures,  grain-stores,  together  with  wo- 
men of  the  harem,  male  and  female  slaves,  oxen,  buffaloes, 
fields  and  other  objects;  golden  waistband,  bracelet,  anklet, 
diadems,  jewels,  pearls,  corals,  necklaces  and  other  orna- 
ments; silver  jug  and  dishes  for  rice,  fans,  umbrellas,  pitchers 
for  drinking  water1  ( ? ),  chowries,  shallow  earthen  dishes, 
and  other  articles  of  enjoyment,  for  gaining  an  excess  of 
favour  from  the  cause  of  all  the  worlds  (  i.  e.  the  God  ),  and 
with  a  heart  free  from  all  sordid  thoughts. 

I.  Whatsoever  king,    himself  a  master,    guards  the  do- 
nations made  by  other  kings,    he  will  see  his  own    wealth  in 
this  world  respected  by  other  kings. 

II.  Whatsoever  king,    on  the  other  hand,    destroys  the 
donations  made  by    other  kings,    he  will  see  his  own    wealth 
in  this  world  destined  by  other  kings. 

In  the  first  place,  the  granary  of  Sri,  the  granary  of 
Pavitresvara,  the  granary  of  Miimauc,  the  two  granaries  of 
Bhuvanagrapura,  a  village  in  the  district  of  Klajadati 
extending  as  far  as  the  high  summit  of  the  mountain 
Charulwip — all  these  have  been  given  to  the  God  by  the  king 
with  a  pure  heart.  Let  the  virtuous  persons  desiring  to  gain 
religious  merit  protect  the  above  ( goods )  and  live  long  in 
this  world,  and  afterwards  live  in  the  heaven  with  gene- 
rations of  their  race,  as  long  as  Indra  resides 

1.     ' Kadava'  is  not  in  the  dictiouary,-Kada  means  'giving  water'. 


61 

there;  may  they  take  delight  there  with  other  great  gods 
for  millions  of  aeons. 

Those  vicious  persoiis  who,  fearless  of  hell,  rob  those 
goods  or  destroy  them,  let  their  lives  be  of  short  duration, 
and  let  them  fall  into  hell,  and  reside  there  with  seven  gene- 
rations, as  long  as  the  sun,  the  moon,  the  planets,  the  cons- 
tellations and  the  stars  endure. 

All  these  words  have  been  said  by  the  multitude  of 
priests,  persons  having  right  to  seats  in  the  first  rank,  the 
Brahmanas,  the  learned  men,  and  the  ascetics;  while  the  chief 
priest  was  offering  to  the  fire  harimala,  ablaze  as  it  was  being 
licked,  they  uttered  these  imprecations. 

Those  who  follow  ( the  above  regulations )  would  be  of 
long  life.  It  is  said: 

Those  who  destroy  the  ripe  grains,  those  who  are  un- 
grateful and  those  who  take  others'  lands,-these  three  never 
come  back  from  hell  as  long  as  the  sun  and  the  moon 
endure. 

No.   25.    Po=Nagar  Temple  Inscription 
of  Harivarman  I  dated   735  Saka. 

It  records  that  in  the  year  735  (=813  A.  D.),  during  the 
reign  of  king  Vlra  Jaya  Sri  Harivarma  Deva,  victorious 

in    battles,    the   Senapati    Paiiroe    living     at    Mani at 

Paurah  again  made  donations  to  God 

J.  A.  1888  (1),  p.  76  No.  410 
J.  A.  1891  (1),  p.  24. 

No.  26.     Po-Nagar  Temple  Inscription  of  Hari- 
varman I  dated  739  Saka. 

The  inscription  was  edited  by  M.  Bergaigne  (Corpus 
No  XXV11I,  p.  2G3). 


62 

The  inscription  is  engraved  on  the  third  face  of  the  left 
door-pillar  of  the  Po-Nagar  temple  to  the  left.  It  contains 
31  lines  of  writing  The  language  is  Sanskrit.  The  ins- 
cription is  written  in  prose  with  two  verses  at  the  end 
(metre-£ardiilavikrldita). 

The  inscription  refers  to  '&rl  Harivarmmadeva  Rujadhi- 
raja,  lord  of  Champa,  and  to  his  young  son  Sri  Vikranta- 
varman  who  was  appointed  the  governor  of  Panduraiigapura 
and  put  in  charge  of  a  person  who  is  called  Mniipatl,  but  whose 
proper  name  consists  of  two  syllables  in  Chain,  the  last  of 

SV 

which  is  not  intelligible,  ('senapati  Pamr').  (cf.  No.  25).  The 
object  of  the  inscription  is  to  record  the  installation  of  a  stone 
image  of  Bhagavati,  and  the  establishment  of  three  temples, 
respectively  for  the  Linga  of  Sanduka,  for  Ganesa,  and  for 
a  God  named  ftri-Malada  Kuthara  by  Senapati  Par  (?),  in  the 
year  739  (=81 7  A.  D.).  The  inscription  incidentally  refers 
to  the  victories  of  the  king  and  the  Senapati. 


Text 


(?) 


63 


x  x 

x  x  x    ^r 


I.  ^rr  ^n^r  [^r]  5^^f^f  [  ^i^^n  ] 


II. 


TRANSLATION. 

Hail,  the  i^roat  kin^.  kin<j^  of  kings,  Harivarmmadeva, 
king  of  Champa,  of  irrepressible  prowess.  His  arm  was  the 
serpent  that  held  up  the  circle  of  earth,  plunged  in  the  ocean, 
which  was  Kali;  his  strong  arm  was  the  sun  that  expelled  the 
darkness  which  was  the  Clnas;  in  splendour  he  was  like  the 
incarnation  of  Nfirayana. 

His  son,  the  best  of  Ksatriyas,  was  called  pulya  Sri 
Vikriintavarina.  The  king  having  given  him  sovereignty 
over  Sri  Paruluranga,  raised  to  the  rank  of  Commander-in- 
chief,  for  guarding  the  prince,  a  person  named  Senapati 
Pamr,  born  in  the  great  village  of  D  (?  )kjci,  depending  on 
the  town  of  Manidhi.  Like  a  lion  ravaging  the  elephants  in 
an  impenetrable  forest  he  ravaged  the  towns  of  the  Kam- 
vujas,  which  contained  men  instead  of  elephants.  His  fame, 
white  as  the  rays  of  the  moon,  delighted  the  hearts  of  the 
honest  men  which  were  like  so  many  lotus  flowers.  He  was 

1    Read    '^'  2.  Read    '  ' 


64 

the  swan  that  took  delight   in    the   golden    lotus  which  was 
the    pair    of   feet    of   the    lord    of     Gaurl    (  i.e.     Mahadeva  ) 

as  far  as  the   middle  of  Kambuja,  thanks  to  the 

invincible  strength  of  his  arm.1 

An2  old  image  of  BhagavatI  in  Kauthara,  famous  all 
over  the  world,  remained  empty  for  a  long  time  (i.e.  the 
image  was  carried  away  and  the  temple  remained  empty  and 
deserted). 

Having  made  a  new  stone  image  of  the  Goddess  adorned 
with  a  variety  of  ornaments,  he  again  erected  a  temple  of 
the  Linga  of  Sandhaka,  a  temple  of  Sri  Vhmyaka,  and  a  temple 
of  SrI-Maladakuthara,  adorned  with  Mandapas  (Halls)  and 
wonderful  gates,  in  the  year  of  the  Sakaraja,  denoted  by 
'Vivara-haraksa-adri'  (739),  in  the  month  of  Jyaintha,  at  the 
time  of  the  solar  eclipse,  in  order  to  secure  religious  merit  for 
the  whole  world,  and  for  the  sake  of  fame  in  this  world,  and 
salvation  in  the  next. 

He  also  offered  to  Mahabhagavati,  gold,  silver,  jewels, 
clothes  of  variegated  colour,  and  other  articles.  Ho  further 
dedicated  tields  in  the  Kauthara  country  together  with  male 
and  female  slaves,  buffaloes  etc. 

1.  The  king  who  resembles  Yudhisthira  for  justice, 
the  enemy  of  Kai'isa  for  heroism,  and  the  Cupid  for  beauty, 

to  (Indra  ?)  for    sovereignty, Bhrgu the 

f  ^ 

first  among  men  (?)  has  (appointed)    Sri    Senapati    Pamr    an 

excellent  minister. 

1.  The   relation    of    the  last  phrase   with   the    preceding  one  is 

difficult  to  understand.      Does  it  mean    that  ho  adored  Siva,  by  visi- 
ting his  temples  as  far  as  the  middle  of  Kambuja  $ 

2.  It  is  difficult  to  understand   the    significance   of   the  word 
4lZ51^     which    immediately   precedes    this     sentence,      it   majT    be 
the  end  of  a  sentence  introducing  this  old  story. 


65 

No.  27.    Glai  Klong  Anoh  Stelae    Inscription 
of  Harivarmanf  dated  7  XX. 

The  Cham  inscription  on  the  stelae  of  Glai  Klong  Anoh, 
a  small  thicket  in  the  fields  of  Panrang  between  the  villages 
of  Ram  and  Pralau,  refers  to  king  Sri  Harivarmadeva  and  his 
Senapati  (general)  Panroe.  It  is  dated,  but  only  the  hund- 
redth figure  '7'  is  legible.  It  apparently  recorded  some 
donations  to  God  Visnu. 

J.  A.  1888  (1),  p.  77,  No.  394. 
J.  A.  1891  (1),  p,  23,  No.  394. 


No.  28.  Bakul  Stelae  Inscription,  dated  5751. 

The  Sanskrit  portion  of  the  inscription  was  edited  by 
Bergaigne  (  Corpus  No.  XXV,  p.  237)  and  the  Cham  por- 
tion by  Aymonier  (J.  A.,  1891,  part  I,  pp.  25fT).  It  was 
commented  upon  by  Finot  (B.  E.  F.,  vol.  Ill,  p.  633,  No.  V.) 

According  to  Finot,  the  unpolished  stelae  bearing  this 
inscription  was  found  about  3  miles  to  the  west  of  the 
village  of  Chung-my  in  the  valloy  south  of  Phanrang. 
(Aymonior  and  Borg.aigne  are  wrong  in  stating  Yangkur  as 
the  place  of  its  origin). 

The  inscription,  engraved  on  a  single  face  of  a  rough 
stelae,  contains  1G  lines  of  writing,  the  first  seven  and  the  last 
two  being  in  Sanskrit,  and  the  rest  in  Cham.  The  Sanskrit 
portion,  with  the  exception  of  Sri  at  the  beginning,  is  written 
in  verse,  the  metre  being  vv.  1,  2,  4,  Anuritubh,  and  v.  3. 
Upajfiti. 

The  inscription,  which  records  the  donations  made  to 
God  Jina  and  Saukara  (that  is  to  say,  Buddha  and  Siva) 
by  a  person  named  Samanta,  was  actually  composed  after 


66 

the   death    of    the   donor   by   his  son  Buddhanirvana.     The 

donations  consisted  of  two  monasteries,  two  temples,  and  two 
pieces  of  land. 

The  Cham  text  gives  the  date  751  £  (-829  A  D.), 
records  donations  to  God  Mandara  in  the  Parvata  and  God 
PranaveSvara,  and  refers  to  two  fields  and  two  monasteries, 
one  of  the  latter  being  called  D3varaksa. 

TEXT. 

3ft 

i-    0  ) 

(2) 


(3)    f^rcrri:  ^^r^r  srr   at 

(4) 


(6) 

VI.  (7) 

^(^4+>4  «h«u^^i  ^TfT^r  ^T^f  ^nojr^  II 

TRANSLATION. 

(1)  This  is  the  meritorious  act  of  the  leader  who  is  famons 
by  the  name  of  Samanta,  and  who  is  under  the  protection 
of  the  two,  viz.  Vikranta  and  T?varaloka.2 


1.  Read 

2.  The  fir^t  line  of   the   first  stanza  is  obscure,  and   the  trans- 
lation is  merely  conjectural.     Bergaigne     and    Barth    take  the  word 
*loka'  in    the   sense  of    'world'.     The  former    takes  it  to  mean  that 
Samanta  was  the  guardian  of  the  two  worlds  of   Vikranta  (Buddha) 
and  Sarikara  (  j^iva  ).     The  latter  says  that  Samanta    was  the  minis- 
ter of  a    king    called  Vikruntavarman    in  this    world,    ami    occupies 
the  same  post  in  heaven  now  that  both  of  them  were  dead,  VikrKuta- 

1  -:..~  ~.ii..,i  vii-v.Tr.t^vjira  after  his   death. 


67 

(2)  Two   temples   and    two  monasteries   for   Jina1   and 
sankara    were    made    by    him  who  has   reached  the   state  of 
bliss  (  i.  e.    gone  to  heaven  )  for  the   welfare  of  his  kinsmen. 

(3)  Patpluh  added    to  (?)    Humatavov  (?),  the  field  called 
Khari  in   the    neighbourhood    of   Da^arnastaka.     He  desired 

moreover    noble    enjoyments  in    the  other  world these 

he  has  given  to  Jina  alone,  in    the  sincerity  of  his  heart. 

(4)  The  son  of  Samimta,  Sthavira  Buddhanirvana,    com- 
posed this  poem  for  the  instruction  of  men   of  this   world. 

Nos.  29  A,  29  B,  29  C. 

Po  Nagar     Stelae     Inscriptions   of 
Vikrantavarman  II. 

For  localities,  publications  etc.  cf  No  22.  No.  29  A  contains 
two  verses  (one  Anustubh,  one  Indra-  vajnl  ),  then  a  prose 
fragment,  then  four  verses  (  one  Upajfiti,  one  Vasantatilaka 
and  two  Anustubh  ),  then  another  prose  fragment,  and  lastly 
oneverse  in  Vasantatilaka. — Total  22  lines. 

No.  29  B  contains  one  line  in  prose. 
No.  29  C  contains  5  lines  in  prose. 

No.  29  A  briefly  recites  the  events  recorded  in  No.  22, 
and  records  the  erection  of  a  new  temple  and  the  installation 
therein  of  an  image  of  Siva,  called  Mahadeva,  by  king 
Vikrantavarma.  It  also  records  donations  made  by  king 
Satyavarman  to  his  temple  referred  to  in  No.  22. 

Nos.    29   B  and    29  C.  record  donations  made  by  king 

1.  Jina  may  denote  either  the  Buddha  or  MahavTra.  Here  it 
probably  denotes  the  foimer.  Vikranta  (  Siiiiha  )  also  refers  to  him 
(  cf.  Sakyasimha  ). 


68 
VikrSntavarman   to  the    Gods    Sri  Mahadeva  and  Sri  Satya- 

mukhaliriga. 

TEXT. 

29  (A) 


II. 


• 


.   i 

I*  I 


*1  HH    cl*S. 


'kt  l^J  M  f^  I 


20  (B) 
IV. 


vi. 


69 
T*t       sM«^H44|*W:  ^qT 


P" 


V 


T  ^TT  ^T(^T  f^Rf  (f^T» 


29  (B) 


29  (C) 


TRANSLATION. 

29  (A) 

1.  Formerly    a     Mukhalniga     was     made     by    Vicitra. 
Satyavarman     installed     it     under    the     name     of     Satya- 
mukhaliriga. 

2.  Sri   Satyavarman,    who   has   unflinching  truth  as  his 
armour,  and    the  fame   of   whose  divine  nature  has  spread  in 


70 

alJ  directions,  has  established  a  8rlmukhalingako?a  of  bright 
appearance,  with  purity  caused  by  honest  qualities  and  work. 

In  the  year  5911  of  thePvaparayuga,  free  from  the  stains 
of  Kaliyuga,  Sri    Vicitrasagara  established  the  God  £rl  Muk- 
halinga.     All     articles    of   his     enjoyment    viz;    grain-store, 
silver,  jewels,  gold,  pitchers  for  drinking  water,  vase,   white 
umbrella  with  golden   rod,    fly-whisk,  golden  vase,  and  other 
things  were  gradually  increased.     Then  owing  to  the  defects 
of  the  Kaliyuga  existing  for  a  long  time,  multitudes  of  vicious 
cannibals  coming    from    other  countries  by    means    of    ships, 
carried  away  the  images,  articles  of  enjoyment,  and  the  orna- 
ments, and  the  temple  became  empty.     Again  to-day,  in  order 
that  the  glory  of  this  pious  work  may  not  be  destroyed,  king 
Satyavarman,   like    an  incarnation  of  Vicitrasacrara,  re-insta- 
lled, as  before,    the   Mukhalinrra    of  the  lord  of  BhagavatI  on 
the   seventh    day   of   the    bright    fortnight    of  the  month  of 
Caitra. 

III.  The  Goddess  of  Kauthfira,  possessed  of  a  body  sparkling 
in  beauty,  on  account  of  an  excellent  coatino-  of  <rOld  with  her 

r->  O  ' 

lace  glowing  with  splendour  and  beauty  like  a  lotus,  and  cheeks 
aglow  with  rays  of  jewels,  grants  all  the  desires  of  those 
who  bow  down  to  her. 

IV.  She.  the    venerable  Goddess,   the    beauty    of    whose 
golden  hair  is    made    brilliant  by   the  jewels  on     her   head; 
who  lives  close    to    the  sea  of  Kauthara,  whose    long  ears  are 
adorned    with    spotless  jewels  of  splendid    rays,  shines  in  the 
three  worlds. 

V.  The  sister  of  this    kin£,  who  is  moon  (  i.  e.    foremost  ) 
among   those    who  have  prowess    as  their  armours,  had  a  son 
who    was   the    fortunate  king  called  Vikrantavarman  ,ftuuous 
in  the  world  by  hia  own  xnajesty. 


71 

VI.  The   king   established   the   Mahadeva  together  with 
KoSa  and  riches  (  astronomical  details  follow  ). 

£r!  Satyavarman  gave  to  that  Lord  of  BhagavatI,  the 
granary  of  Vamdhaun,  the  granary  of  ktun  and  the  granary 
of  Narai  with  a  large  number  of  females. 

VII.  Those    men    who    protect    the  goods  of  the  Lord  of 
the  Goddess  enjoy  the  wished  for  pleasures  in  heaven,  being 
engaged  in  sports  with  the  multitude  of  gods  and  the  guardians 
of  the  world  ;  but   those,  who,  worst  among  mankind,  carry 
away  those   goods,  fall    into    the  Avici  (  hell  )  together  with 
their   ancestors. 

2<)  (B) 

The  dram  Adaira,  the  dram  Kumara,  the  dram  Dnrotak, 
the  granary  of  Vnara  in  the  district  of  Paufirhag,  —  all  these 
briVikrantavarman  has  given,  with  a  sincere  heart,  to  ^rl 


29  (0) 

Sri  Vikrantavarman  has  also  given  a  diadem,  and  a  dam 
over  the  drain,  for  the  God  Sri  Satyamukhaliiiga,  as  well  as 
a  silver  cover  for  the  pedestal  of  Mahadeva. 

No.  30 

Po-Nagar  Stelae  Inscription  of  Vikranta- 
varman II,  dated  S  776, 

The  inscription  was  edited  by  M.  Bergaigrie  (Corpus  No. 
XXIV.  p.  231)  and  noticed  by  Aymouier  (  J.  A.  1891,  Part 
I,  P-  24.  ) 

Po-Nagar  is  the  name  given  to  a  sfcelao  found  near  Panrang 
and  must  not  be  confounded  with  the  celebrated  temple  of 


that  name  at  Nha-Trang  in  Khanh-Hoft.  The  inscription 
engraved  on  a  single  face  of  the  stelae  is  composed  in  Sanskrit, 
and  contains  17  lines  of  writing.  There  are  two  verses  at 
the  beginning  and  two  more  at  the  end,  the  middle  portion 
being  written  in  prose.  The  Metres  are:-v.l  Sardula- 
vikridita,  v.  2  Indravajra,  and  vv.  3-4  Anustubh. 

The  inscription  records  that  in  the  year  776  (  =  854  A.  D.  ) 
the  king  Vikrantavarman  granted  some  lands  to  two  temples 
of  the  God  Siva  worshipped  respectively  under  the  names  of 
Vikrantarudresvara  and  Vikrfmtu-devadhibhavesvara. 


TEXT. 


:  11) 


73 
x*x 


XXX 


xxx 


x  x  x 


III. 


IV.  g^f:    T^TTr^^<T    T^"  ^jj 

x  x  x  x 


TIIANSI.AT10N. 

1     Sri  din^M,  .................. 

of  the  ]K)i'tioii  of  the  niooi  i  ............... 

A^ahi,  he  Vikr(  autarudre^vjirah  ). 

2.   Kiii^    Sri    Vikraiitavarman,    who  is    Indra   per  son  i  lied, 
gave  these  vast  fields  to  Vikrantarudra.     He,  king  Vikranta- 
varmadevti,    who    was    adorned    with    golden     ornaments  (?) 
containing  pearls  and  lapislazuli  which  shone  like  full  moon  ; 
who  was  under  the  shade  of  a  white    umbrella  which  covered 
all  the  points    of  the  direction  (  i.e.   all  horizon  )   because  its 
profundity  was    greater    than  that  of   the  sea  ;    whose  wholef 
body  was  decorated  with    diadem,    waistband,    necklace,  and 
ear-rings,  made  of  gold,    ruby  and  other  jewels,    and  shining 
like  lightning  ;  whose  feet,  comparable  to  lotus,  were  worshi- 
pped by  a  host  of  retinue  and  multitude  of  Brahmanas,  priests, 
persons  having  right  to  seats  in  the  first  rank,    Kfcatriyas  and 
other  kings  ............  ;    by  the   inaudible    end  of   the   syllable 

Oni  ......  who  is  of   pure  birth  ;  -(  he,  the  king  )    gave,  in  the 


year  of  the  Saka  king  'KoV-aga-muni'  (776),  for  performing 
sacrifices  to  ISvara  (  i.e.  Siva  )  and  for  the  sake  of  great 
glory  in  heaven  and  earth,  a  long  and  excellent  field, 
now  made  the  fiield  of  Siva,  to  Sri  Vikra,ntarudre6vara,-who 
is  the  cause  of  the  prosper*^  of  the  whole  world,  who  is  the 
preceptor  of  the  three  worlds,  and  who  puts  an  end  to  the 
agonies  of  sorrow.  Subsequently  he  gave  to  Srl-Vikranta- 
devadhibhavesvara  a  field  called  Srldeva,  lying  close  by,  as  a 
meritorious  gift,  for  the  sake  of  glory  in  the  two  worlds. 

III.  Those    who   protect   this    famous    Rudraknetra  (field 
of  Rudra  )    for   the  lord  of   the  ascetics  (i.e.  Siva  )  would  go 
to  heaven  ;    those    who    destroy  would    fall  into  damned  hell. 

IV.  This  great  field  of  Rudra,  full  of  Vrlas  and  Kiriltas  has 
been  jnven  bv  the  fortunate  Vikrantfivarman. 


No  31. 

Dong;  Duong  Stelae  Inscription  of 
Indravarman  II,  dated  S  797. 

The  inscription  was  edited  by  M.  Fiiiot(B.  E.  F.,Vol.  IV,  p.  84.) 
The  ruins  of  Dong-Duong  are  situated  about  12  or  13 
miles  to  the  south-east  of  My-son  in  the  province  of  Quang- 
Nam,  the  ancient  AmaravatI  (  for  full  details  of  the  ruins  and 
the  position  of  the  inscription,  cf.  Parmentier's  account  in 
B.  E.  F.,  Vol.  Ill,  p.  80) 

The  inscription  is  engraved  on  the  four  faces  of  a  stelae 
containing  respectively  24,  24,  23  and  31  lines.  The  langua- 
ge is  Sanskrit,  and  with  the  exception  of  the  benedictory  for- 
mula at  the  beginning  arid  two  prose  pieces  at  the  end  of  the 
second  and  the  fourth  face,  the  inscription  is  written  in 
verse.  The  metres  are  : 


75 

A.  vv.  6,  7,  9,  10,  11,  Sragdhara  ;  vv.  8,  12,  13,  Sardulavi- 
krldita; vv.  15,  17,  23,  Indravajra;  vv.  18-21  Arya;  v.  14.  Ma- 
linl;  v.  16,  Upajati;  v.  22,  Anustubh. 

B.  v.    2,    Prthvl  ;    vv.    3,  4,    Anusbubh;  vv.  5,  6,  8,  10,  13, 
Sardulavikrldita  ;  vv.    12,    15,  Sragdhara;  v.  7,  MalinI  ;  v.  11, 
Indravajra;  v.  14,  Arya  ;  v.  9;  Vasantatilaka. 

C.  vv.  1-3,  5,  G.  Anustubh  ;  v.  4,  Sardulavikrldita  ;   vv.  7- 
9,  Upajati. 

D.  vv.  1-3,  Anustubh. 

The  Inscription  records  the  foundation  of  a  Buddhist 
temple  and  a  monastery  dedicated  to  Laksmlndra  Loke3vara 
by  king  Jaya  Indravarman  in  797  Saka  (  875  A.  D.  ),  and 
gives  the  following  genealogy  of  the  king. 

ParameSvara. 
Uroj.-i. 


King  Sri  lludravarma. 
King  Bliadravarma. 

Indravariml, 

TEXT. 
A 


(*) 

VI.       13  sft 


VII. 


VIII. 


IX. 


X 
• 


XI. 


76 


j  QI«  i  <!]!*• 


v 

fT  T^T^^T  ............  I 

(1°) 


*  TV 


XII.    *n 


X  V. 


VTT  r 

xv  i . 


XVI  L 


XVIII. 


77 


XIII.    (P^)  ^T*5qrr:  q^^rr^  g-  gr  ^rr  «r 


11 


78 
XIX. 


XX.  (R*)  sfr 


XXI.  fT^TC^^RlEn  TT^T  3TRT 
XX  1  1 

XXIII. 


/gr  ^rn^r  f%$r  ^  -- 


B. 
I.  (^)  ......  (R)  ......  ^Sr^TT  ...... 

II. 


III. 


IV. 


II 

V. 


79 

VI. 


VII. 


VIII.    :?? 


X.  ( 


XI. 


1.      Rend 


44 


sewn 


" 


XI  I.   7T4JI<4l* 


80 


H 


XIII.  ^ 


f^^  i 


XIV 

XV. 


1.     V.  XII.     As  it  stands,    the  t^xt    offers  no  suitable 
but  I  propose  the  following  emendation    :  — 


|| 

Evan  enemies  who  had  transgressed  the  boundaries  are  not 
forsaken  by  that  good  ieader  but  become  dear  unto  him  when,  repe- 
ntant for  their  action  thf  y  seek  his  protection  with  flattering  words. 
Although  he  consecrated  the  imnge  of  LokeSn,  eminent  in  all  the 
attributes  of  God,  be  felt  no  pride  in  his  work.  Docile  as  ho  was,  he 
did  tint  nvn.pt.Up  tho  f-uiltv  doctrine,  if  any,  recorded  in  scriptures. 


81 


c. 


II. 

W  "S^ffl  M  (  ^)^f  WTO 

III. 


IV. 


VIIL 


IX. 


V. 

VI.  ^%^ri%(9\s)Tw  ^r  ^Frsi  ^  g-  55?: 
VII. 


82 
1). 


IL 

III. 


*l  FT 


TRANSLATION. 
A. 

Reverence  to  Lakrsmlndra-LokeSvfira. 

1...  Longs  for  otlier'.s  wealth  ......... 

2.  ..By  the  gods,  Yaksas,  Gandharvvas  and  Daityas... 
3-5.  Bhadrel  vara  ......  Bhygu  was  sent. 

6.  He,  another    Bhadresvara  ......  Sambhu    always    knows, 

in  his  mind  ...... 

7.  This  liiiga  of  Bhadre-vara  was  installed. 

8.  As  the  gods  who  dwell   in  heaven,    and  whose  profound 
intelligence    has    been    purified    by    residence  in  heaven,  take 
shelter    to    his   feet,    out  of  devotion,  for  obtaining  salvation, 
even  so    the    kings,    the    gods   dwelling  upon  the  earth,  bow 
down  to    the  feet   of   Bhadrelvara,   and  thereby  become  pros- 
perous. 


9.  All  the  excellent  gods,  devoted  to  their  own  Work,  hav- 
ing obtained  thy  world  which  is  difficult  to  gain,  excellent  and 

incomparable, obtain  progeny    and  then  suddenly  go  back 

to  their    own  world.     jSambhu    knows   this  and  says  thus   in 
laughter,  to  the  grand  Uroja. 

10.  "All    the    gods,    possessed    of  a    gracious    heart,  have 
obtained   children."     Having   made   this    reflection,  bambhu, 
with   smiling   face    and    eyes,  sent   Uroja  (with  the  following 
words  :  )     'Thou   art   fortunate    Uroja,    and    a   receptacle   of 
prosperity ;    thy  fame,    too,    is   more  widely  spread ;     go  thou 
to  the  earth,  and  take  the  kingdom  along  with  the  dust  of  the 
feet  of  yonr  lord,   Sambhubhadre^vara/ 

11.  He  obtained   the    kingdom,    and   this   linga,  the  work 
of  Tsa  the    irrepressible    and    fit  to   be  placed  on  the  heads  by 
all  the  kings,  was  installed  in  the  world.     And  Uroja  himself 
thus  announced  its  glory,   saying:  "Let  this  Hugo,  be  the  best 
that  shines  in  the  three  worlds  (bkut  b/fiwu  and  sva)  for  doing 
good  to  the  world. 

12.  The  lingtt  of   Adlura,    the  well-known    means  of   deli- 
verance (  of  the  world  ),   which  Bhygu  got  from  Isa,  was  again 
obtained  from  Bhrgu  by  Uroja.  (By  this)  the  world  is  directed. 
May  this  linga,    established  at  Champa  by  your  Lordship  O 
Ura,    and   always    doing  good  to  the  world,  be  also  beneficial 
to  me  by  (  the  merits  of  )   honest  persons.1 

13.  The    gods    in    heaven    did    riot    obtain   any  boon  from 
ParameSvara,  (as)   the    deliverance,  i.  e.  the  linr/ii,  the  symbol 
of  deliverance,    had    fallen    to    the    earth    below.      Hence  the 
gods,  injured  by  the  Asuras,  were  bereft  of    their  pride.     But 

1.  Tae  idea  probably  is  *that  honest  persons  would  give  to  the 
author  of  the  poem  a  share  of  the  merit  which  they  would  obtain 
by  worshipping  the  Liriga. 


84 

the  gods  below,  viz.,  the  kings,  are  prosperous  in  the  world  on 
account  of  the  god  Bhadresvara.  Hence  while  the  gods  were 
not  powerful,  the  prosperity  of  the  kings  is  on  the  increase. 

14.  May  this   pious  hymn,  surpassing   a  mass  of  glory,   be 
agreeable  to  the  Munis  (ascetics)  who  are  the  abode  of  hymns 
of  praises   (  i.  c.  who  are  skilful  in  composing  hymns  of  prai- 
ses ).     May   this   increase   the  prosperity   of  the  kings.     Let 
the  world  bow  to  Sambhubhadresvara. 

15.  He  who  has   obtained    the    position  of  the  head  of  the 
gods  by  means  of  his  extra-ordinary  power  and  fame,  who  is 
called  Sambhubhadresvara,  to  him  I  address  this  hymn  out  of 
devotion. 

16.  Sarnbhubhadresvara,    shining   in   the   company    of   a 
number  of  gods,   is  alone  fit  to  be  worshipped.     He,    the  very 
quintessence   of  purification,   protected   the   city  of  Champa 
where  all  the  religions  were  prevalent. 

17.  All  the  kings  who  have  reigned  in  prosperous  Champa, 
have  become  famous  in  the  world,  as  Bhadresvara  there  forms 
the  essence  of  perpetuity  and  sovereignty,  and  also  on  account 
of  the  good  rule  of  Uroja. 

18.  From   the   son  (  or  family  )  of  Paramesvara  was  born 
Uroja,  the  king  of  the  world.     From  him  was  born  the  fortu- 
nate and  intelligent  Dharmaraja. 

19.  From  him  was   born  the   intelligent   king  Sii  Rudra- 
varmma.     The  son  of  the   latter   was   the  far-famed  kino-  Sri 

o 

Bhadravarmma. 

20.  The  son  of   Sri   Bhadravarmmfi,  known  as  Sri  Indra- 
varman  has  become  the    king  of  Champa  through  the  grace  of 
Mahe^vara. 

21.  Thus  the  sovereignty  of  the  king  was  transmitted  in 
its  entirety  from  those  kings  (lit.  sons).     It  was  not  given  by 
the  grandfather  or  the  father. 


85 

22.  By  the  special   merit  of  his  austerities,  and  by  virtue 
of  his  pure   intelligence,    he  gained  ( the  kingdom) ,   not  from 
his  grandfather  or  father. 

23.  It  is   from    Bhadresvara  that  Indravarmman  got  the 

sovereignty for     thus Uroja lord     (  through)     the 

grace  of  mother  earth. 

B. 

1.  By  the  intelligence king  Hari  installed  it. 

2.  To  the  august  god,   who  dwells  in  Malaya,  and  causes 

the  deliverance  of  the  world of  the  men... (a  liriga)  in  the 

form  of   a    Kosa    with  golden  face,   was  promptly  established 
again  by  the  sage  king. 

3.  Thus  this   linya  of  Sambhu  has  come  down  through  a 
line  of  kings  and  carefully  made  by  me 

4.  And  in  making   (i.  e.    establishing)    this  supreme  and 
eminent  Lokesvara,  born  from  a  succession  of  Buddhas,  I  shall 
contribute  to  the  deliverance  of  ( the  beings  of)  the  world. 

5.  "Who  are  the    gods,    the  essence  of  whose  soul  is  pity, 
and    whose    intelligence    is  wide    awake  in  saving  creatures? 
Loke^a  was   always  full  of  kindness  and  his  patience  was  in- 
comparable."    Desiring   to    learn    what    Dharma  is,  the  king 
thought  thus  in  his  heart,  and  being  skilful  in  finding  out  the 
essence  of   supreme    truth,  he  made    this   Loke?a  by  his  own 
hand. 

6.  Formerly  this  land  was  wide  and  excellent,  and  for  a 
long  time  adorned  with  beauty.1  The  men  there  who  were 
very  rich,  excellent,  and  born  in  good  family  had  no  king2, 

1.  4SobW  for  sobha   is  an   unusual   form,   but  cf.   *Cesta'   for 
'CestS'. 

2.  Here  the  finite  and  infinite  verbs  have  differert  nominatives 
against  the  rule  of  grammar. 


86 

and  (therefore)  some  rich  man  made  himself  king  in  some 
locality ;  but  thou,  known  as  Prthivindravarmman,  were  the 
unique  king  of  the  world,  almost  equal  to  Indra. 

7.  In  some  places    Indra,   Brahma,    and    Visira,1   in  some 
places  Vasuki,  in  some  places  Sankara,  in  some  places,  ascetics 
(rsis),  Sun,    Moon,    Varuna,    Agni  (fire),   and  in  some    places 
image    of   Abhayada    (Buddha)   appeared  for  the  deliverance 
of  creatures. 

8.  Men,  over-powered    by  sorrows,    and    the  dwellers  in 
hell,  long  to  see    thee,    day    and  night  ;  as   thirsty  men  over- 
powered by  sun's  heat  long  for  cool  water  in  summer,  so  they, 
suffering  from  many  sorrows,  wish  to  have  a  view  of  thine. 

9.  May  the  king,  whose  superior    mind  has  been  purified 
by  successive  births,  followed    by  excellent    men,  protect  you 
in    order    to    rule    the    whole    of  beloved  Champa.     May  the 
Goddess  of  Sovereignty  in  her  turn  always  protect  him. 

10.  As    long    as    Indra    protects    the    heaven    nccording 
to  the  rule  of  Dharma,  and    by  virtue  of  sacrifice  ;  as  long  as 
the  ocean,  in  its    profundity,    holds  the   water  of   the  rivers ; 
as    long    as  the    atmosphere,  decorated  with  stars,  maintains 
the  Sun  and  the  Moon;  so  long  may  the  pious  and  auspicious 
king  bear  the  yoke  and  dignity  of  Buddha. 

11.  Equal  in  splendour  to    the  gods,    and  named   Laksml- 
ndra-Bhumi^vara-Grama,  he  was  first  introduced  by  the  king, 
and  then  celebrated  by  the  hymns    of  the  best  of  poets. 

12.  (  See  Text,  above,  ou  p.  80  and  footnote  ). 

13.  Adorned    with  the  riches  of  Fortune,    without  equal 
in  respect  of  royal  glory,  knowledge,  wisdom,  splendour,  fame, 
sacred  learning,    polity,    renown,  arid    conduct;  protected  by 

1.     The  letter  *ja'    at  the   end  of    Brahma,    Visiiu    and    Valabhit 
would   mean  their  sons,  but  that  does  not  seem  to  be  the  sense. 


87 

Mercury,  Mars,  Jupiter,  the  Moon,  the  Sun,  Venus  and 
Saturn  ;  the  illustrious  Jaya  Indravarmman  shines  forth 
in  wisdom. 

14.  The  marks    of  fortune  which    are  spread  all  over  his 
body  increase  his    future   sovereignty  and  invincible  prowess 
in  the  world. 

15.  In  the    year    of  the    Saka    king,    denoted    by  muni, 
nava  and  giri  (797),  (astronomical  details)  he,  Indravarma,  by 
means  of  his  own  command,    erected  (the  image  of)    Svabha- 
yada  i.  e.  Buddha. 

1C.  Now  the  king  Sri  Jaya  Indravarmmjl,  Maharajadhi- 
raja, — who  became  king  of  Champa  by  virtue  of  peculiar 
merits  accruing  from  austerities  of  many  previous  births  ; 
whose  fame  for  high  intelligence  obtained  by  divine  favour 
spread  in  all  directions  and  in  the  sky ;  whose  fame  is  unpa- 
ralleled ;  whose  only  possession  is  fame;  whose  fortune  has 
increased  the  satisfaction  ol'  whose  heart  and  beautified  the 
eyes  and  face; — became  Sri  Laksmmdra-Gramasvami  and  the 

best  of  all  the    teachers   in  the  world.     Again Sri  Ava- 

lokitesvara Sri  Indravarmmadeva two gold. 

C. 

1.  For  the  sake  of   Dharma,    and    not  for  revenue,  a  mo- 
nastery has  been  founded  for  the  community  of  monks  ('). 

2.  I  have  placed  all  necessaries  in  the  monastery  for  the 
enjoyment    of    the    community    of    inonks    as    well    as  other 
creatures. 

3.  This  monastery    has    been    founded   for  the  perpetual 
enjoyment  of  the  community  of  monks,  and  not  for  the  enjoy- 
ment of  the  king,  nor  as  a  permanent  source  of  revenue. 

4.  Those  who  will  protect  all  these  riches  of  the  monks — 
the  learned  Brahmanas,  ascetics,    relations  of  the  king — will, 


8ft 

with  their  friends  and  kindreds,  attain  the  Buddhist  Nirvana 
to  which  there  is  no  parallel.  Those  who  take  or  destroy 
(  the  riches  )  go  to  the  hell  called  'Rudra*. 

5.  Those  who  see    or    hear    about    persons  taking   away 
those  goods,    and   yet    do  not    report   to  the    king,  go  to  the 
hell. 

6.  Those  who,    again    and  again,    report  to  the  king,  do 
not  fall  into  the  hell  with  their  father  and  other  relations. 

7.  Those  who    take  away  those  goods — Ksatriyas,  kings 
or    Brahmanas — fall  every   day   into  the  doleful    hell    along 
with  their  father  and  mother. 

8.  Those  who,  out  of  regard  for  my  words,  or  for  the 
enjoyment  of  the  community  of  monks,  protect  the  goods — 
fields,  gold,  silver  and  bell-metal — reach  the  abode  of  Buddha 
with  servants  etc. 

9.  Those  who  take  away  (the  goods),  disregarding  my 
words, — kings,  Brahmanas,  and  wealthy  men — go  to  all  the 
eight  hells  with  their  father,  mother  and  other  relations. 

D. 

(  1—3  )  (Enumeration  of  fields  )  All  these  fields  the  king 
has  given  to  Lokesa. 

Now  the  king  Sri  Indravarinma  has  given  these  fields 
together  with  their  corns,  male  and  female  slaves  and  other 
goods,  such  as  gold,  silver,  bell-metal,  iron,  copper  etc.  to 
LokeSvara,  for  the  enjoyment  of  the  community  of  monks 
and  for  the  sake  of  the  propagation  of  Dharma.  Those 

kings,  Ksatriyas Brahmanas,  ministers merchants  wlio 

take  away  or  destroy  (these),  they  should  go  to  (the  hell 
called)  Maharaurava.  Again,  those  who  protect,  maintain, 
and  discover  (  what  others  have  taken  away  ),  would  go  to 
heaven  or  attain  Nirvana  as  they  like. 


No.  32. 

Bo-Mang  Stelae  Inscription  of  Indravarman  II 
dated  8  1  1  Saka. 

The  Inscription  was  edited  by  M.  Huber  (  B.  E.  F.  Vol.  XI, 

p.  209  ). 

This  inscription,  together  with  No.  34,  was  engraved  on 
the  four  faces  of  a  8telae  found  at  Bo-Mang,  a  village  about 
10  miles  to  the  south-west  of  Touranne  in  the  district  of 
Quang-Nain. 

The  inscription  contains  42  lines  of  writing,  the  first  14 
lines  in  Sanskrit  and  the  rest  in  Cham.  The  Sanskrit  portion 
contains,  besides  the  invocation,  seven  verses  and  one  prose 
text.  The  metres  used  are  VV.  1,  2,  5,  Arya;  V.  3,  Sar^ula- 
Vikrldita,  VV.  4,  G,  7,  Anustubh. 

The  inscription  records  the  erection  of  Saiva  images  by 
the  minister  of  king  Sri  Jaya  Indravarman  and  the  religious 
donations  of  the  latter  consisting  of  lands  and  slaves.  It  is 
dated  in  the  year  811  (-889  A.  D.  ). 

TEXT. 


I.  (V) 


II.  Tr 
III. 


90 
*  *•  WWfei  Wff  ^«i  i^T  ^iiMnt 

^iiftdw  444K«fl  sfmrfr  ijidft  ftrarr  ii 
V. 


VI. 


^  35TT5T^fi'  ^ 


VII.  ^TP 


1*44 


1.  T 


TRANSLATION. 


Revorencu  to  Siva  ! 

1.  Victory  to  Lord  tSrl  Bhadresvara,   \vho  is  extolled  hy 
the    sages   and    gods   like    Brahma    and    others,    who  is    the 
supreme    deity,    who  is   the   primeval  Being,    who  conquered 
Tripura  (demon),    and  who  is  the  object  of  meditation  of  the 
ascetics, 

2.  The  royal  minister  WRH  named  Ajfia  Manicaitya  ;    lie 
was   famous  in    all  directions    for  his   manifold  qualities,    he 
reposed    confidence  in   his  faith  in  God  (Mahadeva),    and  he 
shone  in  the  world  by  his  virtues. 

3.  In  the    ^aka  year    denoted   by    *  ^asi-rupa-mangala  ' 
(811)  —  (astronomical   details    follow)  —  he  has   installed    this 


91 

beautiful   statue  of  the   great  goddess,    the  wife  of  l£a   ( t.  c. 
Bhagavati ). 

4.  He  has  installed  this  Sri  Mahalirigadeva  (in  honour  ?) 
of  his  father,  and  also  a  beautiful  (image  of)  MahadevI,  dear 
to  his  mother. 

5.  His  younger  brother,  called  Tsvaradeva,   for  the  sake 
of  his  own  glory   and  that    of  his    father    in   this    world,    in- 
stalled, with  joy,  this  (image  of)  Sri  Isavaradevadideva. 

0.  Sri  Java  Indravarman,  who  is  versed  in  scriptures 
and  the  usages  of  th°>  world,  dedicated  a  field,  together  with 
slaves  to  Sri-Mahal  irigadeva 

7.  Let  the  lords  of  Champa,  noble  kings,  wrho  are  de- 
sirous of  retaining  their  position  as  long  as  the  Sun  and  the 
Moon  endure,  listen  to  these  words  of  king  Sri  Jaya  Indra- 
varman which  conform  to  the  Dharma  and  express  supreme 
truth. 

Those  who  do  any  injury  to  Sri  Mahalihgadeva  would 
fall  into  hell ;  those  who  forcibly  take  away  any  of  its  articles, 
slaves,  fields,  oxen  and  buffaloes  would  fall  into  a  great  hell 
terrible  on  account  of  burning  fire.  Those  conversant  with 
Dharma,  who  justly  protect  (the  temple  of)  the  mighty  god, 
would  reside  in  heaven. 

Jt-tJ.    (CJtlMlt.). 

The  king  Java  Indravarman  has  given  a  religious  endow- 
ment to  the  god  Mahalinoa  for  defraying  the  expenses  of  his 
worship.  If  any  man  destroy  the  goods  of  the  god  .Vlahalinga 
or  have  it  destroyed  by  somebody  else,  the  mother  of  this 
man  would  be  haunted  by  multitude  of  dogs,  and  after  his 
death  he  would  live  in  the  dark  hell  and  remain  there  till,  the 
end  of  the  yuya  and  the  destruction  of  the  world.  I^t  ^b® 


persons  who  observe  fast,  practise  austerities  and  know  the 
Dharma,  and  the  sacrifices  who  practise  austerities  and  know 
the  Dharma,  protect  and  embellish  this  temple  of  God  Maha- 
lifiga;  they  will  go  to  heaven.  (Thou  follows  an  enumera- 
tion of  15  fields  ).  All  these  fields  king  Java  Indravarman 
has  given  to  the  god  Mahal iiiga. 


No.  33. 

Phu  Thuan  Stelae  Inscription  of  Indra- 
varman II  ( ?). 

The  inscription  was  edited  by  E.  Huber  (B.  E.  F.,  Vol. 
XI,  p.  10). 

Phu  Thuan  is  a  village  in  the  Subdivision  of  Que-Son  to 
the  west  of  My-son.  The  inscription  is  written  in  Cham  and 
records  a  donation  made  by  king  Indravarman  to  the  god 
Bhagya-kantesvara.  On  palaeographical  evidence,  the  in- 
scription may  be  referred  to  the  9th  or  10th  century  A.  D. 
So  it  belongs  to  the  reign  of  either  Indravarman  II  or  Indra- 
varman III. 

TRANSLATION. 

Hail  !  Here  is  what  I  command,  I,  Sri  Indravarmadeva, 
king  of  kings,  of  the  country  of  Champa.  1  exempt  tho 
(temple  of)  god  Sri  Bhagya-kantesvara  from  all  taxes.  I 
employ  four  priests  who  would  serve  as  sacrificers  at  his 
service,  and  give  (the  taxes)  to  them  for  defraying  their  own 
expenses  and  those  of  the  worship.  In  regard  to  my  do- 
nations to  these  priests,  I  implore  the  future  kings  and  the 
future  inhabitants  of  this  country  to  respect  my  endowments. 
Because  in  acting  thus  they  will  be  happy  in  this  kingdom  or 
elsewhere,  and  alter  death  gain  the  heaven  of  &va.  But  if 


93 

the  men  destroy  my  pious  foundation  made  in  favour  of  the 
curates  of  the  temple,  or  have  it  destroyed  by  others,  then 
they  would  go  to  the  Avici  hell. 

No.  34. 

Bo-Mang  Stelae  Inscription  of  Jaya 
Simhavarman  I. 

The  inscription  was  first  noticed  by  Aymonier  (J.  A. 
1896,  fart  I,  p.  150)  and  then  edited  by  M.  Huber  (  B.  E.  F., 
Vol.  XI,  p.  275)  (for  details  cf.  No.  32).  It  records  the 
pious  donations  of  the  king  Sri  Jaya  Simhavarman.  It  con- 
tains two  Sanskrit  verses,  the  metre  being*;  v.  1,  Indravajra, 
v.  2  Anustubh. 

T  E  X  T  . 


1  11 

II. 


TRANSLATION. 

1.  Sri  Jaya  Simhavarman,    king    of   Champa,    king    of 
kings,    famous   and  of    unequalled    prowess,     (the    fame   of) 
whose    fortune,    knowledge,    and   power    has    reached    other 
lands,  made  this  pious  work  for  the  god  of  gods. 

2.  He,    of  great  fame    has   given    the  Mukti8  (?)   and  a 
white    banner  to    Sri  Mahalingadeva  who  is    refuge  of  all    in 
this  world. 


1.  Head  '  ^q^R '. 

2.  This  probably  stands  for  '  Bhukti '  denoting  territory. 


94 

No.  35. 

Ban-Ianh  stelae  Inscription  of  Jaya  Siifiha- 
varman  I  Dated  820  Saka. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.,  Vol. 
IV,  p.  99).  Ban-lanh  is  the  name  of  a  village  about  12  miles 
to  the  north  of  Dong  Duong  ( cf .  No.  31).  The  inscription 
is  engraved  on  the  three  faces  of  a  stelae  which  has  been  re- 
moved from  its  original  position.  The  first  face  contains, 
besides  the  invocation,  15  lines  of  writing,  of  which  LL.  1-10 
are  in  Sanskrit  and  LL.  10-15  in  Cham.  The  second  face 
contains  18  lines:  LL.  1-5  in  Cham,  LL.  5-10  in  Sanskrit, 
arid  LL.  10-18  in  Chain.  The  third  face  contains  11  lines  in 
Cham.  The  Sanskrit  portion  contains  9  verses  and  one  prose 
piece,  the  metre  being  vv.  1,  8,  Anustubh  ;  vv.  3  and  5,  Sar- 
dularikrldita;  v.  2,  Mandakranta ;  v.  4,  Puspitagra;  vv.  6,  7, 
9,  Indravajra. 

The  inscription  purports  to  be  a  deed  of  protection  and 
immunity  granted  by  king  Jaya  Simhavarman  in  favour  of 
two  temples  viz.,  a  temple  of  Rudramadhye^vara  founded  by 
a  royal  official  called  Srikalpa,  and  a  temple  of  8ivalmge*a 
founded  by  muni  Sivacharya  in  820  Saka  (  =  898  A.  D.). 
This  last  date  is  probably  also  that  of  the  inscription  itself. 
King  Jaya  Simhavarman  appears  to  be  a  successor  of  Hrl 
Jaya  Indravarman. 

TEXT. 


95 


II. 


III. 


IV. 


V. 


VI.  w^^^T 


VII. 


9f> 
VIII. 

IX. 


TRANSLATION. 
Reverence  to  Siva. 

(1)  Hail  ! 

I  The  supreme  Sri  Jaya  GuheSvara,  before  whose  two 
lotus-like  feet  multitudes  of  gods,  Asuras  (demons)  and 
Munis  (sages)  prostrate  themselves,  triumphs  in  the  three 
worlds. 

II.  (An  image)  of  that  (god)-  Inade  of  g°W  an<1  ^ 
eellent  silver,  together  with  various  gifts  and  a  variety  ol 
wealth,  was  established  in  the  world,  like  a  Mpa-tr*  ot 
glory,  by  the  great  (king)  who  reigned  with  the  great 
standard  of  Vim.m  and  killed  the  poisonous  tree  wlueh  i» 
Kali,  antagonistic  to  the  prosperity  of  U'ings- 

III.  The  captain  of  guards  of  that  king  Su-J^v 
Simhavannan,  was  virtuous,  wholly  devoted  to  Ins  master, 
asylumn  of  glory  arising  from  his  prosperity,  and  famous  as 
avast  and  profound  ocean  of  intelligence.  Having  secured 
the  desires  of  his  heart  and  being  beloved  by  the  whole 
world  like  a  precious  stone,  he  guards  his  place  without  any 
disturbance. 

IV.  Resolute,  having  a  fortune  superior  to  that  of  the 
king,  full  of  nobility,  well-practised  in  meritorious  deeds,  hm 
celestialfaee  is  superior  to  that  of  the  Sun  as  it  earnes  the 
entire  Lakemi  (splendour)  both  day  and  night. 


97 

V.  He  received   from    king   Jaya   Indravarmanr  three 
names  :  He  bore  in  the  kingdom  the  name  Kvarakalpa,  prais* 
ed   by  the   learned  men,  for  intelligence;   he  was  also   called 
^ivakalpa,    illumined  by  the    splendour  of  gems  ;   he  was  also 
called  Srikalpa,  like  an  ocean,    full  oi  magnificent  talents  (o* 
decorated  by  Laksini  and  Moon  in  the  case  of  ocean  ). 

VI.  Desirous  of   spiritual    merit,    and    devoted    to   the 
philosophy  of   Siva,    he  installed  in  the  world,    by  the  favour 
of  king    Sri  Jaya  Siinhavarman,    the  god    Sri  Rudramadhye- 
6vara,  of  a  strange  body,  out  of  devotion  for  Him. 

(Cham)     The  king  protects    the  divine   Guru  (Siva)    in 
the  temple  (  (  ).     At  the  earl  oi'  four  years  .........  for  the  use  of 

divine  Guru  .........  the  goo<K,    of  men  belonging    to  the  temple 

.........      There  was  an    order  of  king    Sri  Java  Simhavarma- 

deva  to  four  ascetics.     The  men  belonging  to  this  temple  who 
would  protect    all  the  goods    of  the    gods    Sri  Rudramadhye- 
Rvara  and  Sivaliiigesvara,    slaves,  oxen.  buffaloes,  fields,  gold, 
silver  ............  these  men  would   eternally  live  in  heaven  with 

their  parents. 

(1>). 
(  Chain  )     The  men   who  ............  would  take    away  those 

goods   for    themselves   would  fall    into  the  hell    called  Maha- 
raurava  ............     All  those  who  ............  the  mother  of  these 

people.     Order  of  king    Sri  Jaya  Simhavarmadeva,  —  he  gives 
to  these  two  .........  servants,  wealth,  food  ......... 

(  Sanskrit)  Sri  Vrddhesvara,  formerly  installed  by  great* 
grandfather,  having  been  overthrown  by  the  strangers*  the 
mm*-?  (ascetic)  named  Si  vacarya  has  re-installed  (it  under 
the  name  of)  Sri  ^i 


VII.  Well  versed  in  £aiva  rites,  fomd  of  good  works, 
with  an  intelligence  capable  of  understanding  the  nature:  of 
divine  worship,  and  meditating  in  his  rnind  on  the  immense 


OS 

virtues  of  his  parents,    he  made  this  pious  work  for  the   sake 
of  glory. 

VIII.  In  the   year  of    the  Sakas    denoted  by    '  kha-dvi- 
asta '  (  820  ),   the  fifth  day  of  the  dark  fortnight  of  the  month 
of  suci,  the  Sivaliiiga  was    installed  by  the    intelligent    Siva- 
carya. 

IX.  King  Sri  Jaya  Siiiihavarmaii    has  kindly   made    all 
exemptions  in  favour  of  the  two  gods,  Sri  RudramadhyeSvara, 
who  has   wonderful  divine  faculties,    and  Sivaliiigadeva,   the 
lord  of  the  Siddhas  (a  class  of  semi-divirie-beings). 

(Cham).     Enumeration    of  Hi-Ids    granted    by    Sri   Jaya 
Simhavarmadeva. 

(<•)- 

The  men  who  would  protect  this  good  work who 

would    conduct   their  sons    and  daughters    to  the  temple   for 
living  therein  as  its  property  ( .')  ( Enumeration  of  fields). 

No    36. 

Dong  Duong  Stelae   Inscription   of 
Jayasirhhavarman  I. 

The  inscription  was  edited  by    M.  Finot   (B.  E.  F.,    Vol. 

IV,  p.  105).     For   localities    cf.    No.    31.     The    inscription    is 
engraved  on  four  faces  of  a  stelae  found  outside  the  boundary 
of  the  temple.     The  first  face  has,   besides  the  invocation,    17 
lines   in    Sanskrit   verse.      The    second    face    is   very    much 
damaged  and  has,  besides  the  invocation,  15  lines  in  Sanskrit. 
There  are  six  verses  with  a  prose-piece  between  verses  IV  and 

V.  The  third  face    has  14  lines    in  Cham    besides    the    invo- 
cation.    The  fourth  face  has   six  lines  in  Cham.     The  metres 
u^ed   are:    Face  A: — vv.  1,  6,    Indravajra;    vv.  2,  3,    Prthvl; 
v.  4,  Arya;   v.  5,  Sragdhara;    v.  7,  Anustubh;    v.  8,  Sardula- 
vikridita  ;   vv.  9-10,  Nardataka.     Face  B : — v.  5,  Arya ;   v.  6, 
Vasantatilaka. 


99 

The  inscription  commences  with  an  invocation  in  honour 
of  Paramesvara  Guhesvara,  and  then  follows  an  eulogy  of 
king  Jaya  Simhavarman.  It  records  some  pious  foundations 
by  princess  Haradevi  Rajakula,  younger  sister  of  the  mother 
of  the  king.  Haradevi  Rajakula  was  the  widow  of  a  king 
who  had  the  posthumous  name  Parama-Buddhaloka.  The 
Abhisekandma  of  this  king  is  not  recorded,  but  as  the  god 
installed  in  his  memory  by  his  widow  is  called  Indraparame- 
svara,  it  may  be  safely  inferred  that  the  proper  name  of  the 
king  was  Indravarman.  This  Indravarman  is  probably  no 
other  than  the  king  of  the  same  name  referred  to  in  Nos.  31 
and  35.  We  know  from  No.  31  that  he  was  greatly  attached 
to  Buddhism,  and  this  accords  full  well  with  the  posthumous 
name  Paraina  Buddhaloka.  We  gather  from  No.  35  that 
Jaya  Simhavarman  succeeded  Indravarman,  and  it  would  thus 
follow  that  after  the  death  of  the  latter  the  throne  passed  on 
to  the  son  of  the  elder  sister  of  his  queen  Haradevi. 

T  EXT. 


II. 


II 

III.  5fT^^^PT5[wfer  —  ^  --  ^  fTt 

\ 


V. 


VI. 


VII. 
V  1  1  1  . 


IX. 


X. 


100 


H 
5 
H 


5^  ^  fa 

^^l  ^T«r 
II 


j  H 


101 
II. 


HI. 
IV. 


srJrfSTNri: 


V.    sit<4Kl    ^^i 


^fr  ii^^Hi^wr:  ir[rri%T^r  ^r  IK^^II:  H 
VI. 


frRANRLAT[ON. 

(«.). 

Keveveuce  to   Siva. 

1.     Who  reduced  Kama  (Cupid)  to  ashes   (lit.  condition 
or  state  of   being  without   a  body  )  ;    and  from    whom    Kama 


102 

again    got  back  his   beautiful  body ;    before   whose  feet,    like 
lotus,  the  gods  bow  down. 

2.  He  is  Paramesvara,    called  in  this   world  GuheSvara, 
who  brings  about  peace,    victory   and  happiness   to  Kumara ; 

whose  feet,  like  lotus glory  of   his  excellent  son;   he 

gains  repeated  victories    for  the   steady   growth  of   the  pros- 
perity of  his  own  kingdom. 

3.  This  city  called  Champa,  decorated  with  the   wealth 
of  Indrapura  (city  of  Indra — may  denote  also  a  town  of  that 
name  in  Champa  ),  beautified  by  white  lotus,  and  ornamented 
with    excellent    lotus  flowers,    was  made   in  ancient    days  by 
Bhrgu,    and  contains    splendour    which    yet    remains    unsur- 
passed. 

4.  This    excellent    city,    protected    by    fortunate    Jaya 

Sifhhavarman gaining  new  splendour  by  his  prowess, 

shines  here,  inseparably  united  with  fortune. 

5.  The  king,  who  is  the  receptacle  of  dignity  and  quali- 
ties that  cause   delight  to  the  intellect:1    who  is  the  refuge  of 
virtuous  men   following  divine  course   of  conduct,    and  whose 
heart   has  been    made   generous  by   religious   impulse:    who 
possesses   many  jewels    and   precious  stones,  and  is    therefore 
like  the  unshaken  Mountain  of  Gold  which  possesses  wonder- 
ful riches;   and  who  is  beautiful  like    a  kalpa,  tree   decorated 
with  fine  gems. 

6.  Who,  by  his   own    (white)    fame,    has  made   all  the 
directions  in  this  world  white;  who  has  illumined  all  the  men 
by  his  prowess ;    who  has   blinded    the  enemies    by  his  anger, 
and  made  his  wives  affectionate  by  his  lustre. 

1.     The  poet  probably  has    in  mind  the  conventional  group  of 
qualities  called  fisj  $$[:  and  deli  red  in  Knmandaka  a*  follows: 


7.  His  laudable  spirit,  not  inclined  to  evils,  is  very  bene- 
ficial in  religious  matters,  and  is  chary  of  vices,  condemned  by 
honest  men. 

8.  King  Jayasimhavarman  has  a  maternal  aunt  (mother's 
sister);    she  is   always    skilful    in    virtuous   work,    endowed 
with   exceptional  qualities,  and  decorated  by  the   increase  of 
fortune ;   she  takes  delight  in  her    fame  and  hopes ;    she  is  an 
asylumn  of   pious  thoughts    formed    in  her  mind,   and  she   is 
very    skilful  in  making  perfumes   and  arranging  flowers    and 
clothes. 

9.  She  takes  delight    in  her  devotion  to  the  feet    of  her 
clear    husband;    she    is    well    disposed    towards  the    supreme 
truth  ;    she  makes  the  best  use  of  her  wealth  according   to  re- 
ligious  precepts    and    her    inborn    qualities;    she    constantly 
makes  gifts  to  Brfthmanas,  ascetics  (yati)  and  virtuous  people 
in  the  world,  and  she  lives  with  the  sole  object  of  worshipping 
the  i'eet  of  Siva. 

10.  Her  fame    was  purified    by  the    praises   of   elderly 
relatives;    she  was  united  with    fortune  merely  to  cause   un- 
mixed delight    to  them  :    she  was  noble ;    she   obtained    dear 
and  pure  boons   from  the  favour    (of  those  elderly  persons); 
her  riches    were  produced  by  unshakable    determination  and 
her  intelligence  was  without  blemish. 

<!>)• 
Rexervncu  to  Panune^vara. 

1.  She,  Pu  lyari  Rfljukula,  was  adept  in  virtue  and  had 
a  beautiful  face 

2.  She  says  what  is  true,    not  what  is  untrue;    what  is 
pure  and  not  what  is  impure.     The  absence  of  jealousy 

4.     In  the  pure    month  of  Jyaistha,   gods  have  been  in- 
stalled at    Iiidrapur  by  that  benevolent  lady  for  the  sake   of 

glory. 


104 

.............  .  ____  By   Sii  Jayashnhavarmadeva,    lord  of   the 

tnty  of  Champa,  who  appreciates  (  lit.  knows)  the  qualities  of 
honest  persons,    and  who  possesses  a  penetrating  intelligence 
...............  has  been  installed,    in  this  city  named  Indrapura, 

the  august   goddess  known  as  Haroma1  for  increasing  the  re- 
ligious merit   of  his    mother's  }Tounger    sister    princess    Ajiia 
Pov   Ku  lyah    Sii  RAjakula,    also   known    as  Haradevi.     Sri 
Indraparamesvara    was    installed  by    princess   Ajiia    Pov  ku 
lyan  Sri  R&jakula,  who  is  of   virtuous  mind  and  is    a  connoi- 
sseur of  qualities  ..................  for  the  sake  of   religious  merit 

of  her  own  husband  king  Sri  Paramabuddhaloka.  In  the 
same  £aka  year  the  princess  Ajiia  Po  ku  Ivan  Sii  Rftjakula 
has  installed  the  god  Rudrapfiramesvara  ior  increasing  the 
religious  merit  of  her  father.  And  for  increasing  the  religi- 
ous merit  of  her  own  mother,  princess  Ajfia  Pov  ku  lyan 
Rajakula  installed,  with  pious  devotion,  this  goddess  Sri 
Rudromfl. 

5.  Victorious    is    the    goddess    called  HaroinAdevI,    the 
great  glory  in  the  world,    and  a    reflected  image,    as  it  were, 
of  Haradevl  Rajakula. 

6.  The  august  god    Indraparame'vara,    the   august  god 
Rudraparamesvara,  and  the    august  goddess  Rudroma,    sup- 
porter of  the  world,    those  three  deities,    adored  by  gods  and 
men,  are  triumphant  in  this  world. 

(«)• 

Reverence  to  all  ............ 

His  majesty  king  Sri  Jaya  Simhavarmadeva  grants 
exemption  from  taxes  to  the  god  Sii  Indraparamesvara,  to 
the  goddess  Sri  HaromadevI,  to  the  god  Sii  Rudraparame- 
svara  and  to  the  goddess  Sii  Rudroma.  If  any  wretch 


1.  Haronitt  (  =Harn-f  Unia)  may  denote  the  fc«fcfal?ftetf'  in 
which  Sivrt  and  Unit!  are  combined.  More  probably  the  question 
here  is  only  of  ffoddoss  Um5,  called  after  Ilaradevi,  Harorna. 


105 

carries  away  the  servants  or  any  articles  of  these  deities  he 
would  fall  into  the  hell  called  MahAraurava.  Moreover,  if 
any  noble  soul  protects  these  deities  or  their  goods,  he  would 
obtain  complete  salvation  and  go  to  heaven.  All  these  divi- 
nities have  the  use I,  princess  Jyah  Rajakula,  I  leave 

this  pious  work  as  a  legacy  in  this  world.  If  any  distingu- 
ished man  maintains  this  pious  foundation,  his  virtues  will 
be  recognised  by  the  gods.  I,  woman  as  I  am,  I  adore  the 
god  Pa  ram  e  s  va  ra. 

(<i). 

Order  of If  this  man  abstains  from  doing    evil 

to  me,  to  my  family,  and  to  all  the  creatures,  and  if  this  man 
follows  the  order  of  his  Majesty  Sri  Jaya  Simhavarmadeva 

addressed  to  me,    lyan  Rajakula this  man he 

will  enable  all  the  men,  without  distinction,  promptly  to 
gain  deliverance  and  enjoy  heaven. 

No.  37. 
An-Thai  Stelae   Inscription  dated  824  S. 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol.  XI, 
p.  277  ).  It  was  engraved  on  two  faces  of  a  stelae  found  at 
An-Thai  in  the  district  of  Quang-Nam.  It  contains  22  lines 
of  writing,  the  last  three  lines  being  in  Cham,  and  the  rest 
in  Sanskrit.  The  Sanskrit  portion  contains  two  prose  pas- 
sages and  twelve  verses,  besides  the  invocation.  The  first 
two  verses  are  almost  entirely  lost.  The  metres  used  are : 
v.  3,  Sragdhara;  vv.  4  and  7,  Arya;  vv.  5,  8-11,  Anustubh ; 
v.  6,  Indravajra;  v.  12,  Upajati. 

The  inscription  records  the  erection  of  a  statue  of  Loka- 
nfttha  in  824  Saka  ( =  902  A.  D.)  by  Sthavira  Nftga-Puspa 
the  abbot  of  the  monastery  of  Pramudita-LokeSvora.  It 


IOC 

further  relates  that  the  monastery  was  founded  by  Bhadra- 
varman  II,  and  confirmed  in  its  possessions  by  Indravarman 
II.  This  is  the  earliest  Buddhist  Inscription  found  at 
Champa. 

TEXT. 
(a). 


I 


:  n 
III. 


V.  ^i 


r:  H 

VI.  ^^  v  —  w 


VII. 

^ff  gr^  H  =3-  f^fwf  n^d^if%^r<Ni^i^  n 

VIII. 


R 

1.     Read 


107 
(b). 
iai  «nji 


XI.  HNi 


XII. 


TRANSLATION. 

(a). 

Reverence  to  Lokanatha. 

I.     Hail  !   constant  reverence   to  that    merciful    one  by 
whom  ............  one  form  ............  has  been  manifested.     Those 

whose  happiness  was  over,   and  who    were  being   struck  by 
iron  rods  ...............  got  the  highest  salvation  by  thinking   of 

LokeSvara. 

III.  Sinful  men,  attached  to  their  works  in  former 
lives,  and  without  any  hope  of  deliverance,  were  eternally 
surrounded  by  the  terrible  hosts  of  Mara,  and  overpowered 
by  hunger  and  thirst,  on  account  of  their  want  of  liberality 
and  aversion  to  Sugata  (i.  e.  Buddha)  in  former  times. 

1.  Read 

2.  Road 


108 

But  being   rescued  by  Vajrapani  from    the  hell,  they  secured 
the  way  (to  salvation)  pointed  out  by  the  Buddha. 

IV.  The   monk    (sthavlra)     named    Nagapuspa,     who 
adored    the   feet  of   virtuous  men,    was  highly    esteemed  by 
king  Bhadravarman,    and  cherished   very  loyal  and  friendly 
feelings  towards  him. 

V.  He,    (the  king),   established,    for  Nagapuspa,    with 
sentiments  full  of  devotion,    the  (  monastery  )    of  Lokeavara, 
who   is  omnipresent    in  the  world.     May    He    (Lokesvara), 
consecrated  for  the  sake  of   religious  instruction,    lead  to  his 
(the  king's  ?)  glory  in  the  world.1 

VI.  Sri  Indravarman,    king  of  Champa,   who  was  puri- 
fied by  the    raj^s  of  glory  ...............  world,    who  bestows    all 

kinds  of  happiness,  and  who  is  (  protected  )  by  Indra  (as  an  ) 
armour,  did  the  same  kind  of  things  to  him  (Nagapuspa). 

VII.  Having  drunk  the  nectar  of  mercy,  and  being  de- 
voted   to  the    good  of   his  subjects    in  a    unique  manner,    he 
gave  all  exemptions    (i.  e.  from  imposts)    to  Pramuditaloke- 


VIII.  This  Vajradhfitu,  who,   although  non-existent,   is 
the  cause  of   the  Vajra-wielder,    became  by  the    command  of 
Sri  Sakyamuni,  the  abode  of  the  Buddhas. 

IX.  Then  Padmadhatu,    the  great  non-existent,    (but) 
the  cause  of  Lokesvara,  became,    by  the  logic   of  Amitrtbha's 
words  (commands),  the  abode  of  the  Jinas  (I.  e.  the  Buddhas). 

1.  Huber  translates  :  'Desiring  to  extend  his  glory  all  over 
the  world,  and  delighted  to  hear  religious  instruction,  he  construct- 
ed for  Nltgapuspa  (a  monastery  placed  under  the  name  of)  Avalo- 
kiteavara,  for  the  king  was  full  of  faith  and  love  for  him  who  is  om- 
nipresent in  the  world/ 


109 

(b). 

X.  This  Cakradhatu,    who,    although  beyond  the  state 
of  non-existence,  would  be  the  cause  of  Vajrasattva,   became, 
by  the  command  of  Vairocana,    the  third  abode    of  the  Jinaa 
(i.  e.  Buddhas). 

XI.  The  monk  (sthavira  )  Nagapuspa,    equal  in  intelli- 
gence and  piety  to  a    former  monk  of   his  own  family,  called 
Nagapu.-jpa,  flourishes  in  this  world. 

Whatever  fields  etc.  king  Sri  Bhadravarman  granted  to 
the  monastery  of  Pranmditalokesvara,  by  his  command  and 
for  the  .sake  of  his  religious  merit,  all  that  has  been  confirm- 
ed by  Sri  Indravarman,  king  of  all  kings,  for  the  sake  of  his 
favour. 

XII.  When  the  year  of  the  Sakas,    denoted  by    'yuga- 
karima-kaya'    (824)    had  elapsed,    (astronomical  details)    he 
established  this  Lokaniitha  for  the  sake  of  his  glory. 

(The  concluding  portion  in  Cham  contains  an  enumera- 
tion of  the  fields  granted ). 

No.  38. 
The  Chau-sa  stelae  Inscription  of  Jayasirhha- 

S 

varman  I  dated  825  Saka. 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol. 
XI,  p.  282).  It  was  engraved  on  the  four  faces  of  a  stelae 
found  at  Chau-sa  in  the  district  of  Quang-Ngai.  The  first 
face  contains  21  lines  besides  the  invocation,  of  which  nearly 
15  lines  are  almost  wholly  illegible.  In  line  3  the  name  of 
king  Sri-Jaya-Indravarman,  and  in  L.  5,  that  of  two  digni- 
taries viz.,  Po  klufi  Pimilis  and  Danay  Pinari  can  be  read. 

In  line  7    we  have    " }^ena   sthapita  T?a3    Srl-Indra-deva- 

hvaya   faraikarnurttibhir-yukte    sakabde    sraddhaya " 


110 

It  may  be  supposed,  therefore,  that  this  part  of  the  inscrip- 
tion records  the  consecration  of  a  linga,  called  Indradeva,  in 
honour  of  the  king  Indravarman,  by  a  dignitary,  in  the  year 
815  (  =  893  A.D.).  Line  13  refers  to  king  Sri  Jayasirhhavarman. 
The  text  from  L.  16  onwards  is  given  below.  It  relates  the 
erection  of  another  linga,  called  Sri  Sankaresa,  by  the  same 
person  in  825  (  =  903  A.  D.),  and  the  donations  of  the  king  to 
this  god. 

The  second  face  of  the  inscription  is  totally  lost.  The 
last  two  sides  contain  a  description  in  Cham,  of  the  lands 
granted  to  the  temple. 

TEXT. 


TRANSLATION. 

In  the  year  of  the  Sakas  denoted  by  '  pafica-dvi-kaya' 
(825)  the  god  called  ^ankaresa  was  again  established  by  him 
in  this  world  for  his  own  glory. 

1.  Metre  *JndravajrS\ 

2.  Metro  *Anustnbh'. 

3.  Metre  *lndravajrS;. 


Ill 

King  Sri  Jayasimhavarman  dedicated  to  &i  Sankara 
three  conch-shells  and  one  silver  jug. 

His  younger  sister  Surendradevi,  wife  of  the  king  $rl 
Jaya  (Simha)  (vartnan),  who  is  chaste,  and  whose  sentiments 
are  quite  pure,  flourishes  here  below  (?).1 

No.  39. 

Hoa-Que  stelae  Inscription  of   Bhadra- 

/ 
varman   III,  dated  831   Saka. 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol. 
XT,  p.  285  ),  Hoa-QuA  is  situated  close  to  Tourane.  The 
inscription  is  engraved  on  the  four  faces  of  a  stelae  contain- 
ing respectively  17,  19,  17  and  19  lines,  besides  the  invoca- 
tion at  the  beginning.  The  inscription  on  the  first  three 
faces  is  written  in  Sanskrit  verse  with  three  prose  texts. 
That  on  the  fourth  face  is  written  in  Cham,  but  it  contains 
a  short  prose  passage  and  a  verse  in  Sanskrit.  There  are 
altogether  27  Sanskrit  verses.  The  metres  used  are:  vv.  1, 
17,°20,  Sragdhara;  vv.  2,  3,  9-12,  14,  18,  19,  21,  25-27, 
Anustubh;  vv.  4-7,  24,  Vasaritatilaka ;  v.  8.  Sardulavikrldita ; 
vv.  13,  15,  Prthvl;  vv.  16,  23,  Aryji,;  v.  22,  Upajfiti. 

The  object  of  the  inscription  is  to  record  the  various 
pious  foundations  made  by  three  brothers,  councillors  of 
king  Bhadra  varman,  and  sons  of  Sfirthavaha,  brother  of  the 
first  queen  of  Indravarrnan  II,  in  the  years  820,  830  and  831 
Saka.  It  further  records  a  foundation  by  Jayendrapati  in 
the  year  829.  The  first  of  these  dates  falls  in  the  reign  of 
Jayasimha varman,  and  the  three  others  in  that  of  his  suc- 
cessor Bhadravarman. 

1.  What  *Dai)Sy  Gopurosvar1  moans  it  is  difficult  to  under- 
stand, ami  it  is  theretore  left  untranslated. 


II. 

III. 

IV* 


VI  I. 


112 
TEXT. 


I. 

m  +4*4  d  Ml  ^Tl^ln  ^(i  RrT 


^Tf  f?  f^TWn%         T  II 


:  I 


V- 


r:  II 
VI. 


113 

VIII.  * 


XIV. 


XV.  ^  —  ^  ^  ^  — 


" 


rft  T^T5^  ^c|^c|^r^       ^1  *T     ^^441^^1*  II 


JTJT  Tfr:  ^cm  TJ^T  «II«^|H||  "  II 
IX.  ffcT  T^T  ^3": 

3^^^l<il'^U*ft  ^H  ^rj^H^TK^  II 
X- 


XL 

XII. 

XIII. 


^        II 

XVI.    ^fV|riie|il«iMldS^^«|^e|aci|4-c|M*<^<l<l^   I 

II 


1.      Read  61^t. 

t>.      Head  *  °^a-3l^?I  '. 

:{.      Read  6  °^^  '. 


114 
XVII. 


1. 

2.     Read 


XVIII.  w[(^ 
XIX. 
XX. 

$nr*  ^si^l^fi^r^f^r  ^Tojcra^r  ^^r^ 
^R^^r^ft  ^^T^Rjirftr  ^r  ^srrrR^r  ^rnw  we 

4n  i^^g^  *if;*i<  ^ho^^lA-^^  I  ^P?$i«hi  ^T 
XXI. 


J  II 

XXII. 


»  II 
XXIII.  ^4  Mi  ^^n^M'RTT  «i  ^«"^  'i'Ti^^'^f  ^T^M^H  i  ^4  » 

XXIV. 


11 


XXV. 


fJU^dJ^ 


XXVI.  ---  snprc 


ri^^Hi:  5  ir^1 


116 
TRANSLATION. 

(«•)• 
Reverence  to  Siva  ! 

Hail  !  May  the  lingas  (  of  Siva  )  —  which  assume  various 
forms,  creating  prosperity  of  the  whole  world  ;  whose  glow- 
ing splendour  everyday  dispels  the  darkness  which  is  the  fear 
caused  by  vicious  persons  in  the  world  ;  which  are  worthy  of 
reverence  and  praise  by  the  yogis  (  ascetics  )  who  are  distin- 
guished by  the  merits  of  asceticism,  renowned  in  olden  times, 
but  not  yet  exhausted  —  be  for  the  prosperity  of  the  inhabi- 
tants of  the  three  worlds. 

2.  Whose  primaeval  linga,  having  no  beginning,  middle, 
or  end,    and  revered    by  all    things  movable    and  immovable, 
was  for  the  peace  of  all  the  worlds. 

3.  Whose  liiicja,    leading   to  the    welfare  of   creatures. 
and  granting,    without  reason,    salvation  to    the  devotees,    is 
ever  victorious. 

4.  Whose  li.nya,  —  which  has   surpassed    the  earth   and 
has  sky  as  its  horizon  ;  which  has  got  a  shining  orb  surround- 
ed   by    a    large    number  of   dependent    spirits  (  bhuta  )  ;    and 
whose  splendour,    to  which  homage   is  paid  by  the  Moon,  the 
Sun  and  the  Planets,  grants  series  of  benefits  to  the  world,  _ 
may  it  protect  this  world  ! 

5.  Those  who  even  once    bow  down  to  these  lifts/as,    re- 
alise   their    desires.1     They   are    praised  by    a    multitude    of 
special  devotees,    and  even  in  heaven    they  are  revered,    like 
gods,  by  the  gods  themselves. 

6.  The  lower  end  of  that  victorious  linga,  on  account  of 
its  great  depth  below,    could  not  be  forcibly  reached  even  by 


1.     The  phrase  '  ^q^§T*ig0  '  is  unintelligible  and  evidently 
requires  emendation. 


117 

Hari,  when  he  had  assumed  the  form  of  a  Boar ;  for  although 
he  was  practised  in  excellent  yoga,  he  had  not  the  desired 
boon  from  Siva. 

7.  The  proud  BrahmA,   although  shining  in  meditation 
and  heroism,  could  not,  owing  to  ignorance,  know  the  (upper) 
end  of  the  linga  from  above,    because  he  had  not   the  desired 
boon  from  Siva. 

8.  Who  addressed   the  following   words   to  Visnu   and 
Brahma,    when  he  came   to  know  that  their   faces  were  pale 
like   frost-bitten    lotuses   on    account  of   humiliation  arising 
from  ignorance  :  "  Ho  Govinda  and  Brahma  !    what  else,  even 
BO  little,   can  you  do  ?     He  who  wants   to  know    my  bottom 
and  top   can  only   do  so  by  gladly  making  obeisance  to  me, 
and  in  no  other  way. 

9.  Hearing  whose   august   words,    Visnu   and    Brahma 
bowed  down,  with  respect,  to  the  excellent  god. 

10.  They,  with  faces  like  lotuses  awakened  by  the  Sun, 
said  these  words;    "Thou  great   god  of  gods;    please  grant  a 
boon  to  us." 

11.  Who,  thereupon,  showed  them  his  face,  issued  from 
the  middle   part   of  the   linga,   and  resplendent  with   three 
eyes  which  were  the  fire,  the  Moon  and  the  Sun. 

12.  By  whose  command,    then,    Brahrna  and  Hari  were 
united  with  him,  Brahma  standing  on  the  right,  and  Hari  on 
the  left. 

13.  He,    the    god  MaheSvara, — the    preceptor   of   gods 
and  demons,   and  dispeller    of   illusions   spread    afar ;    whose 
pair  of  lotus-feet  is  saluted  here  and  there  (i.  e.  everywhere); 
who,  though  divested  of  duality,  was  made  double  by  Gaurl; 
who,  nnconquered,  was  victorious  over  those  who  are  the  re- 
fuge of  £jood  qualities; — remained  fixed  and  immovable. 


rift 

14  May  {Srl-K&ne&vara,  seated  with  ease,  protect  ns, 
who  have  salutation  as  the  only  treasure,  from  terror,  by  his 
charm,  in  this  land  which  has  been  enriched  by  our  race. 

o>). 

15 city  named  Champa   full  of  riches,  wealth, 

and  enjoyments,    protected  by  the  commandments  of  the  old 
Bhrgu of  great  energy. 

16.  King   Sri   Bhadravarman,    a  spotless    moon    in  the 
sky  which   is  the   excellent  family   of   Bhrgu,    awakens    the 
lotus,  which   is  the  heart  of  men,    by  means  of   his  excellent 
rays  (  splendour  ). 

17.  He,    the  king    of  Champa,    like  the    son  of   Paiidu, 
shines  by  hifl  splendour  in  the  battlefield  ; — which  is  grey  with 
the   dust  raised  by    the  swift-moving   sharp   hoofs  of   horses 
galloping  high :   whose  surface  has  been  dyed  red  with  drops 
of   blood,     like   ASoka   flowers,    shed   by    means   of   various 
weapons ;   and    in  the    four    regions    of  which  the   sounds  of 
war-drums  were  drowned  by  the  roars  of  gigantic  beautiful 
elephants. 

18.  By  a  strict  course  of  justice  the  king    established  a 
new    era    of   righteousness    (dharmapaddhatih).     The    bliss 
engendered  thereby  made  the  king  flourish. 

19.  The  minister    called  Ajfia  Mahasamanta,    owner    of 
various  riches,  obtained  wealth    and  riches  by    the  favour  of 
his  king. 

20.  The  honour  of  putting   a  garland  on  his  head,    the 
distinction  of  being    marked  by  an  excellent  tilalca  (  mark  on 
the  forehead  ),  a  complete  ornament  for  the  ears,  best  ear-ring, 
a  pair  of  robes,  decoration  by  golden  girdle  string,  ?in  excellent 
dagger  with  a  golden  sheath,    a  vessel    and  a  ciranda1    white 

1.     Cira  =  Visnu  and  Anda=Siva. — Does  CirSnda  denote  an 
image  of  the  two  gods  combined  in  ou«  ? 


119 

as  silver;  an  umbrella  made  of  the  feathers  of  a  peacock  and 
a  multitude  of  pitchers  and  vases,  and  a  palanquin  with 
silver  staff. 

21.  These,  difficult   to  be   attained  by   others  in   this 
world,   were   granted  him    by   the  king  on   account  of  his 
faithful  performance  of  royal  comntands. 

He  who  having  been  seated  next  to  the  king  in  the 
palanquin,  made  beautiful  by  the  parasol  of  peacock- feathers 
raised  over  it,  and  accompanied  by  soldiers  and  musical  in- 
struments, again  gets  down  from  it. 

22.  Having   mounted    an  elephant,    surrounded  by   in- 
numerable  forces  both    in  front   and   rear,    he  shone    in    his 
majesty,    while  his  own  splendour  like,  that  of  the  Suti,    was 
screened  by    the    umbrella   of   peacock-feathers   raised   over 
him. 

23.  He    had     a    brother,     the    minister     called     Ajiia 
Narendra  nrpavitra,    who  was  versed    in  all  sacrificial    cere- 
'monies,  and  in  all  treatises  dealing  with  the  Saiva  religion. 

24.  His  younger  brother,  whose  intelligence  was  capa- 
ble of  penetrating  into  all  the  sastras,  and  who  was  renowned 
in  the  world  like    Aiigirasa  for   his   intelligence  and  fortune, 
was   called    Ajfia   Jayendrapati,     a    minister   of   good    soul, 
whose  body  was  purified  by  holy  virtues. 

25.  Who,    by    hard  exertion,    was  able    to    understand 
thoroughly  the  meaning  of  messages  sent  by  kings    from  dif- 
ferent countries,  after  looking  over  them  only  for  an  instant. 

The  pious  works  of  Sri  Jay asimha-varmadeva,  viz.  ( the 
temples  of)  Sri  JayaguheSvara  and  of  Yisim  at  Visnupur. 
The  pious  works  of  Sri  Bhadravarmadeva  viz.  (the  temples 
of)  6rl  PrakAfabhadresvara,  Sri  RudrakotlSvara,  £rl  Bhadra- 


120 

malayesvara,    Sri   BhadracampeSvara,    Sri    Bhadramandale- 
£vara,  Sri  Dharmesvara,  Sri  Bhadrapuregvara : 

In  all  these  the  minister  Ajiia  Jayendrapati  composed 
poetical  inscriptions  engraved  on  stones,  and  obtained  by  the 
favour  of  the  king  various  distinctions,  such  as  the  palan- 
quin, parasol  decorated  with  peacock  feathers,  golden  sheath 
of  a  sword,  vases,  pitchers,  silver  vessels,  girdle,  ear-rings, 
Cirandat  pair  of  robes  etc. 

(<'). 

His  chaste  younger  sister,    who  had   a 

pious  heart,    and  was  always  anxious  to  do  good  deeds,    was 
known  as  Ugradevl. 

Her  three  brothers,  being  of  one  mind  and  with  the 
permission  of  their  mother,  have  erected  in  the  middle  of 
their  native  place,  in  the  Saka  year  denoted  by  ' yayana-dvi- 
manyala'  (820),  an  image  of  Sri  Maharudradeva,  out  of  de- 
votion to,  and  in  imitation  of  the  features  of  their  father, 
named  Ajfia  Sarthavaha,  brother  of  the  chief  queen  of  king 
Sri  Inclravarman,  the  niece  (?)  of  king  Sri  Rudravarman, 

To  the  north  of  this  they  erected,  in  their  native  place, 
in  the  6aka  year  denoted  by  '  kha-vahni-tanu'  (830),  an 
image  of  BhagavatI,  out  of  devotion  to  and  in  imitation  of 
the  features  of  their  mother  named  Pu  Pov  ku  Rudrapura, 
who  had  issued  from  a  family,  pure  iVom  time  im- 
memorial, and  who  had  herself  established  in  the  £aka  year 
denoted  by  '  Candra-Agni-tanu' — (831  ),  the  images  of  Devi, 
Uane£a  and  Kurnfira 

Again,  to  the  south  of  this  the  minister  named  Ajiia 
Jayendrapati  has  established  in  his  native  place  the  god 
Sri  MahaUvalingeSvara  in  the  Saka  year  denoted  by  'v 


121 

dvi-mangala'  (829),  for  tha  worship  of  &va  and  for  the  sake 
of  his  own  glory. 

(d). 

15th  day  of  the  bright   fortnight  of  the  fifth 

month garden  as  far  as  the  town as  far  as  the 

temple a  religious  foundation He  who 

would  carry  away  the  goods  of  the  temple  would  go  to  hell. 
He  who  would  protect  them  would  live  in  heaven  as  long  as 
he  desire?. 

The  royal   order  must   riot  be   transgressed.     May  this 

pious  work    endure    as  long  as    the  phase    of   the  Moon  and 

the  ra}^s  of  the  Sun  illumine  the  universe  (lit.  heaven  and 
earth). 

(The  seven  concluding  lines  in  Chain  contain  details 
about  arrangements  of  the  temple ;  they  contain  several  un- 
known words  and  have  not  been  translated  by  the  editor). 


No.  40. 
57  Lac-Thanh  fragmentary  stelae  Inscription 

X 

of  Bhadravarman  HI,  dated  832  Saka. 

It  is  engraved  on  four  faces  of  the  great  stelae  at  Lac- 
Thanh  in  the  district  of  Quang-Nam.  It  begins  with  an  in- 
vocation to  Siva  followed  by  the  eulogy  of  king  Bhadra- 
varman. It  is  dated  "  Paksa-Pa6upati-nayana-maiigala- 
Kamupagate-sakapati-samaye"  i.  e.  832  (  =  910A.  D. ).  It 
concludes  with  imprecation  and  enumeration  pf  fi^kls. 

B.  E.  F.,  Vol.  XI,  p.  285. 


122 

No.  41. 

The  Phu-Luong  Stelae  Inscription  of 
Rudravarman  III,  dated  83x  Saka. 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol. 
XI,  p.  283)  It  is  engraved  on  two  faces  of  a  stelae  at  Phu- 
Luong  in  the  district  of  Hue.  Although  very  fragmentary, 
it  contains  much  that  is  of  historical  interest.  The  first  face 
conta  'is  18  lines,  but  the  last  10  are  nearly  illegible.  The 
second  face  contains  traces  of  16  lines,  the  first  five  in  Sans- 
krit, and  the  rest  in  Cham;  —  the  latter  only  containing  the 
desc.  ntions  of  lands  belonging  to  the  temple.  There  are  six 
verses  in  the  first  face,  the  metre  being  v.  1,  Upendravajra  ; 
v.  2,  Vasantatilaka;  vv.  3-4,  Anustubh  ;  v.  5,  Sardula-Vikrl- 
dita  ;  v.  6,  Indravajra. 

The  inscription  records  the  foundation  in  83x  (unit 
figure  being  lost,  i.  e.  some  time  between  908  and  917  A.  D.  ) 
of  a  temple  of  Siva,  called  Dharmaliiigesvara,  by  one  Pada- 
raksa,  an  officer  of  king  Bhadravarman.  The  king  is  appa- 
rently Bhadravarman  III. 

TEXT. 
(a). 


T^m^:  I) 
II. 


1,  The  line  is  grammatically  defective. 

2.  The   line  is    metrically  defective.      I 
etc.,  which  mends  the  line. 


123 
III.  ? 


3V. 

TT^rferaf  ^<i4-a(wfec%n^!f^r  ^j^  II 

V. 


•**+m<4  ^Frar^q^n^Jrf       f^^fTl  Tii^  (  I 


\  I. 


LL.  9-11 

it 


H 

TRANSLATION. 


1.     Victory    to    (  Mahmleva  ),    whose    feet  ure    illumined 
by  the  blazing    rays  of  the    crest-jewels  of    the  king   of  gods, 
whose  eyes  are  ............  face  of  Uma    like  a  lotus,    and  whoso 

eyes  are  indifferent  to  all  attachment. 

1.     Read    fW«      Ihe  two  Ws  appear  redundant. 


2.     Read    S^.  3.     Read 

4.     R«id  ""ia^l0.  5.     Probably 


121 

2.  Who  was  struck  with  the    arrow  called  Sanimohana1 
by  Cnpid,    who  had  (a  body),  charming  in  the   three  worlds. 
Although  Cupid    again  became  bodiless,    still   he  was  relieved 
of   the    miseries  of    soul  by    even    once  getting    hold   of    him 
(  Siva ). 

3.  He,     the    powerful    god    Srl-anrtbhadro^a,    who    bos- 
tows  happiness   and  prosperity  on  the  world,    brought    about 
the  prosperity  of  the  king. 

4.  He  is  to  bo    adored  by  the  kings    who  are   embraced 
by  the   lotus-like    hands    of  the  goddess  of  sovereignty    and 
who  are    desirous  of  protecting    their  subjects,    for    the    sake 
of  the  prosperity  of  sovereignty  in  this  world. 

5.  Hail  to  Champa,  the  crowning  ornament  of  the  land 
of  the  rising  Sun,  and  created  by  the  rays  issuing  from  the 
pair  of  feet  of  that  god  !  By  the  glory  of  the  king,  like  the 
moon,  which  eternally  decorated  the  beauty  of  the  circle  of 
the  earth,  she  has  come  to  possess  immense  wealth  and 
prosperity  and  a  noble  dignity  (in  a  way)  that  has  won  for 
her  the  esteem  of  the  people  at  large. 

-  G.  King  Bhadravarma,  lord  of  the  world,  who  is  con- 
stantly attended  by like  Indra,  on  account  of  for- 
tune, fame,  riches,  power,  strength,  heroism,  liberality,  for 
bearance,  and  attachment  to  religion  and  good  qualities. 

He  is  Yudhisthira,  Yujutsu by  (or  with) 

Duryodhana   and  others,   the   good   servant    who  was  called 
Padarakea 

rn 

In  the  year  of  the  saka  king    denoted  by  '• eyes  of 

Siva,  Maiigala."  (  83x  )  (astronomical  details  follow)  Dharrna- 


1.     Lit.  *  Fascination — name  of   one  of   the  five  arrows  of  the 
cupid.' 


I2r> 

lingesvara  was  established  in  this  village  oi  Lingabhumi  by 
Padarak^a  who  had  a  great  devotion  for  the  king  in  his 
heart. 


No.   42. 

Bang-  An   Stelae   Inscription  of 
Bhadravarman  (III). 

The  inscription  was  edited  by  M.  Huber  (B.  E.  F.,  Vol. 
XI,  p.  5  ).  It  was  engraved  on  two  faces  of  a  stelae  found 
at  Bang-  An  in  the  district  of  Quang-Xam.  It  contains  32 
lines  of  writing.  The  language  is  Sanskrit.  The  inscription 
contains  11  verses  and  fragments  of  verse  and  prose  texts. 
The  metres  used  are  :  —  vv.  1,  2,  5,  6,  Indravajra;  v.  3,  Sftrdula- 
vikrldita;  vv.  4,  10,  11,  Anustubh  ;  vv.  7,  8,  Upajati  ;  v.  9, 
Vasantatilaka. 

The  object  of  the  inscription  is  to  record  the  installation 
of  a  linga  by  king  Bhadravarman  (  III  )  (  ?  ).  It  was  dated, 
but  the  symbols  denoting  unit  and  tenth  figures  are  lost.  The 
hundredth  figure  is  Marigala  =  8. 

TEXT. 


I. 


IT. 


1.     Read 


III.      «-s:  f^r    Sdiii^Rr  rT^r1  <4\*«4\ 


m 
V. 


:  fc*  H 

IV. 


VII. 
VIII. 


:  i 

3  ............  ^u^^n4si'H^lwdl*^!<5  II 

>* 

IX.  ^ 


I.     Tlje  Hne  is  grammatically  defective. 
"2.     Read  *l^l°. 


127 
X 


sfft  ............... 


XL  s 

(5!n5rri:^)^^r?5^  rrr^ftgr  mf^r^n 

II 


TRANSLATION. 
Reverence    to     Siva. 
Hail  ! 

1.  He,  the  divine  (being),    and  of   great  power,    seated 
with  ease   upon  a   mass  of  ashes,    shines  very  much,    like  the 
Sun,  aglow  with  rays,  in  a  cloudless  sky, 

2.  Seeing  him  shine  with    an  unbroken  splendour,    like 
a  smokeless  fire,  nourished  by  clarified  butter,  Brahma,  Indra, 
Visnu  and  other  gods  are  filled  with  astonishment. 

3.  With  Indra  in  front,  Brahma  to  the  right,   the  Moon 
and  the  Sun   at  the  back,   and  the  god  Nfirayana   to  the  left, 


12S 

he  was  sitting  in  the  middle,  glowing  with  splendid  rays 
•while  those  and  other  gods  were  bowing  down  before  him 
and  prasiug  him  in  his  proper  hymns  which  begin  with 
'  Om  '  and  end  with  '  Svadhd-svdhd.' 

4.  Then  rising  from  the  heap  of  ashes,  he,  the  very 
pure,  remained  in  the  middle  of  the  firmament,  (shining) 
with  a  splendour  equal  to  that  of  millions  of  suns. 

*.  For  the  sake  of  consecration,  and  for  virtue  and 
welfare,  he  gave  everything,  even  the  excellent  ashes,  the 
remains  of  sacrffice,  to  Brahina,  in  the  assembly  of  the  gods. 

0).  Having  transformed  the  ashes  into  the  complete  uni- 
verse, he  committed  it  to  the  care  of  Visim.  Then  he  dis- 
appeared and  all  the  gods,  commencing  with  Brahma,  went 
to  their  respective  homes. 

This  god  £rl  Isanesvara,  the  preceptor  of  the  world,  who 
possesses  the  characteristics  of  the  absolute,  and  who  is 
worthy  of  worship  and  salutation  by  the  kings,  lives  here 
triumphantly  together  with  his  multitude  of  servants  for  the 
sake  of  the  prosperity  of  Champa.  Sri  Bhadravarman,  the 

moon  in  the  heaven  of  the  Bhrgu  family 

adorns  hundreds  (?)  of  towns The 

multitude  of  royal  ambassadors    corning  from  different  count- 

ries the  white  fame  of  the  king  has  .spread  all  over 

the  world praised   by  virtuous  men may 

he  protect  (?)    the  words  and  deeds  of  learned  men  ! 

He  is  ascetic removed  his  sins, 

devoted  of   anuras   and   pisdchw,    having  control    over    his 

passions respected    by    all these  ashes 

white  as  the  foam  of  the  waves  of  the  ocean  of  milk  and 
bhining  like  kunda  (flarer)1  and  Moon of  Pa^npati 

1.     The  text  has  43cunda  '  =»  probably  a  mistake  for  'kuntla.' 


129 

whose  feet  are  adorned It  is  my  duty 

to  install  the  Parame^vara  for  the  salvation  of  all 

installed   in   the   year    of   the   6aka    king   denoted   by   x  x 

mahgala  (8xx)  (astronomical  details  follow ) 

Exemption    given    to     him    by    Sri   Bhadravarman — It   will 
endure  in  the  world  as  long  as  the  Sun  and  the  Moon.1 


No.  43. 

Nhan-Bieu  Stelae  Incription  of  Indra- 
varman  III,  dated  833. 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol. 
.XI,  p.  299).  Nhan-Bieu  is  in  the  district  of  Quang-Tri. 
The  inscription  is  engraved  on  the  four  faces  of  a  stelae  con- 
taining respectively  13,  14,  11  and  12  lines  in  addition  to  the 
invocation  at  the  beginning.  The  inscription  on  the  first 
three  faces  is  written  in  Sanskrit,  and  the  rest  in  Cham. 
There  are  altogether  21  verses  in  the  Sanskrit  portion  with 
a  number  of  small  prose  passages.  The  metres  used  are  :  vv. 
1,  15,  20,  Upajati;  vv.  2,  9,  12,  Sardulavikrlclita ;  v.  3,  Sikha- 
rim;  vv.  4,  G,  Giti ;  v.  5,  Upaglti ;  vv.  7,  8,  11,  19,  Anustubh; 
v.  13,  Indravajra;  vv.  14,  17,  AryS  ;  v.  16,  Prthvl;  vv.  18,  21,' 
Vamsasatha ;  v.  10,  Sragdhara. 

The  inscription  records  that  a  dignitary  of  Champa 
named  Po  klun  Piiih  Rajadvara  and  his  eldest  son  Sukrti  Po 
klun  Dharmapfttha,  consecrated  in  the  year  830  (  =  908  A.  D. ) 
a  temple  of  Siva  called  Devalingesvara,  and  in  the  year  833 
(  =  911  A.  D. )  a  Buddhist  monastery  of  AvalokiteSvara. 
in  honour  of  their  grandmother,  the  princess  Lyau  Vrddha- 
kula,  who  was  also  the  grandmother  of  Tribhuvanadevi  (  cf. 

1.  In  this  fragmentary  portion  only  important  p»ssages  have 
boon  translated  and  many  isolated  words  and  phrases  have  been 
left  out. 


MO 

No.  44)  queen  of  Jaya  Simhavarman  I.  The  father,  Raja- 
dvara  boasted  of  having  served  under  four  kings  of  Champa 
viz.,  Jaya  Siuihavarman,  his  son  king  Jaya  Saktivarman, 
king  Bhadravarman  (III)  and  his  son  Indravarman  III. 
He  got  the  titles  of  Povkluii  SudaiKhivasa  and  Akfilfulhipati. 

TEXT. 


i 


II. 


ill. 


" 


IV. 


V  .  *i  ^5 


:  f^l  id  i|  r4  ^^I 

VII.  * 


rT:  II 


131 


VIII. 


IX. 


X. 


XJ. 


XII. 


1.     Read  V'T. 


132 

XIII.  ^Fr 


II 


XIV- 


XV.  -- 

,'   \ 


:  ^ro:  II 

rv         V 


XVI. 


XVII. 

PH  >n  «i  n  n* 


XVll  I. 


XIX. 


II 


XX.  fT?n  srrargrfacr 

fa  >^  !J  ^  ^r  sjr^  fasKiiJiir  f%f^fri%r  g  ^IM^I^I  u 
XXI. 


TRANSLATION. 

(«>)• 

Rtn't'sroiKte  to  Six  :i. 
Hail  ! 

I.  Whom    all  the    threw  vvcjrds,    7>Vm,   fiht'.va*,    an<l  »sfv?a 
(praised),  praise,  and  will  praise..  .......  salutation  to  Him  \ 

A^ain  : 

II.  There  was  the  illustrious  kin*^  famous  in  this  world 
as    Sri   Jayasimha   Varman,    who    was    equal    in    prowess    to 
ViKnu,  who  protected,  without  fear,   the  kingdom  of  Champa, 
which    was    in    the     fulness    of     its    power,     and    resembled 
Laksml    without    (the    proverbial)    inconstancy;     and    who 
always    gave  various  riches    to  his   subjects  to  the    fulfilment 
of  their  utmost  desires. 

TTI.  In  the  house  of  that  king,  the  chaste  and  incom- 
parable Tribhuvana  MahadevI  was  the  chief  among  all  the 
queens.  She  was  the  foremost  among  all  (the  queens)  and 
virtuous,  and  shone  with  her  children1  in  her  husband's  house 
almost  like  Sri. 


1.     llubvr  translates  **  bereft  of  husband." 


134 

IV.  She  was   the  grand-daughter  of   Lyari  VrddhakuJa, 
who   was   born    in    a    pure  family,    and    illumined  both    the 
families  (i.  e.,  family  of  her  father  and  husband)   as  the  full 
moon  illumines  the  sky. 

Again  : 

V.  Of  the  eldest  son  of  Lyan  Vrddhakula  Narendradhi- 
pati1  who  was  devoted  to  the  lotus-feet  of  the  king,  who  was 
a  good  person  and  whose  character  was  agreeable.2 

VI.  He  ( Narendradhipati  )    had  an  excellent   daughter 
who    had  purified    her    own    family  by    her  character.     This 
daughter  had  a    son  who  was  skilful    and  devoted  in  the   ser- 
vice of  the  king  and  whose  prudence  was  well-known. 

VII.  He  was  intelligent,  prudent,  religious  and  politic; 
out  of   great  devotion  for    the  king  he  was    very  obedient    to 
his  commands. 

VIII.  He  was  a  favourite  captain  of  the  king  Sri  Jaya- 
simhavarman    and  had  riches    equal  to  his    desires.      He    was 
named  Pov  Kluii  Pilih  Rajadvarah. 

At  the  command  of  the  king  he  went  to  the  capital  of 
Yavadvipa  on  a  diplomatic  mission,  and  obtained  credit  by 
the  success  of  his  undertaking.3 

From  that  time  he  obtained  wealth  and  riches. 

1.  This  may   be  the    proper  name  or   an  epithet    i.  e.   king  of 
men. 

2.  Huber  translates    '*  who  was  the    best  product  of  nature." 
4  Prakrteh  '  seems  to  be  redundant. 

3.  Huber  translates  '  Siddhayafrrilm  SamSsramat '  as  'acquired 
the  science  of  magic. ;     This  seems  to  be  farfetched.     Huber  reads 
'nuta'    in  the   first  line   of  the   verse   which  seems    to  be   a  mistake 
for  Mllta'.     *  Nuta  '  means    'praiseworthy' — so  it   also  leads  nearly 
to  the  same  conclusion. 


135 

IX.  Then,  in  the  prosperous  kingdom,  —  filled  every- 
where with  riches  of  all  kinds,  —  of  the  illustrious  king  &ri 
Jaya  Siihhavarman,  who  protected  the  world  with  his  stern 
commands. 


He  (Po  Klufi  Pilih  Rajadvarab  )  continued  to  occupy  a 
high  position. 

Again  : 

X.     Fortunate    king    Sri  Bhadravarman  ..................  his 

enemies  hearing  of  him  become  afflicted  with  fear  and  the 
hairs  of  their  bodies  stand  on  end. 

Tinder  this  reign  lift  obtained  the  title  of  Pov  Klufi 
Sudanda(v;\)sa. 

XT.     Again,    at  the    commands  of    the  kins;    he  went    to 

?7>  *  C» 

Yavadvlpa  a  second  time  and  was  successful  in  his  under- 
taking. 

He  obtained  from  king  Sri  Bhadravarman  the  fields  in 
the  villages  of  Sudan  and  Kumuvel. 

Again  : 

XIT  .............  the  son  of   king  Bhadravarman.  ............ 

whcAe  fame  and  sovereignty  had  spread  in  all  directions  by 
hard-  won  victories.1  ............... 

XIIT.  Delighted  kings  heard  with  pleasure  of  king- 
emperor  Sri  Indravarma,  whose  mighty  fame  had  spread  to 
other  countries,  and  constantly  praised  him. 

XIV.  During  his  rule  he  (  Pilih  Rajadvftrah)  had  ob- 
tained the  title  of  Aka'*adhipati  as  a  reward  for  the  zeal  with 
which  he  served  the  king. 

1.  Tho  passage  is  very  obscure  and  1  cannot  offer  any  com- 
plete translation. 


130 

XV.  Devoting  himself  exclusively  to  the  study  of  poli- 
tics he  was  enabled  to  advise  the  king  as  to  what  was  good 
and  what  was  bad. 

His  eldest  son  (or  brother?)  called  SukrtI  Pov  Kluii 
Dharmapfttba  was  a  favourite  of  king  Indravarman. 


XVI.     (Eulogy    of  Dharmapatha. 

mutilated  ). 


Who  spoke  thus  to  his  eldest  son  (brother  ?). 

XVII.  I  have    obtained    the  fields  of   Kurnuvel    by  the 
favour  of   the  king.     The    village    of   Cikir    is  the   place    of 
residence  both  of  mine  as  well  as  of  my  mother.     It  is  there- 
fore necessary  to  establish  god ;  for: 

XVIII.  This    wealth,    although    very   great,    is  unsub- 
stantial;    although  accumulated  with  care    it  is    liable    to  be 
destroyed    in    a    moment.     It  is  most    useless  in   this  world. 
Thus  has  the  wealth  beeu  described  by  the    great  sage   in  all 
scriptures. 

XIX.  Having   thought    thus,    lie,    the    intelligent  man 
and  desirous    of   fame,    resolved  to    install  gods    in    the   two 
places. 

Then  he,  with  his  heart  bent  down  uuder  the  burden  of 
many  excellent  meritorious  works,  together  with  his  eldest 
son  (Brother  ?)  installed  a  DevalingeSvara,  for  the  sake  of 
glory,  in  the  year  of  Saka  king  denoted  by  *  timbara'daluina- 
mawjala  (830)  (astronomical  details). 

Then,  in  the  Saka  year  833,  he  established,  together 
with  his  eldest  son  (brother  ?)  a  monastery  tailed  Sri 
Vrddhalokesvara  in  the  village  of  Cikir. 


137 

XX.  As  both  the  movable  and  immovable  things  in  the 
world  become  fixed  by  the  support  of  the  mountains,  so  this 
region  would  find  a  stable  support  in  the  two  sanctuaries 
of  Siva  and  Avalokitesvara. 

(d). 

The  Cham  portion  enumerates  the  lands  granted  to  the 
temple  of  Devalingesvara. 

No.    44. 

Ha-Trung    Stelae    Inscription    of 
Indravarrnan   III,  dated  838. 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol. 
XI,  p.  298).  It  was  engraved  on  the  four  faces  of  a  stelae 
found  at  H&-Trung  in  the  district  of  Quang-Tri.  There 
were  altogether  57  lines  of  writing  in  Sanskrit,  arid  71  lines 
in  Cham.  Only  the  last  five  lines  of  the  Sanskrit  portion 
can  be  read.  It  records  the  erection  of  a  temple  of  Siva, 
called  Indrakc1uto>vara,  by  TriblmvanadevI,  in  the  year  838 
(  =  916  A.  D.  )  during  the  reign  of  ludravarman,  son  of 
Bhadravarman.  The  Cham  portion  describes  the  lands 
which  belonged  "  to  the  temple  of  Sii  Indrakantesvara  in 
the  town  of  Navap." 

TEXT. 

I. 


II. 


ill.     nr  sref?:  (  ft  )* 

Hlmi^jm^  ^Vt-^f^ir  ^r^  ^ftf  ^^^JH"  II 
IV.  ^fff^g^sqrr:  «Fr: 


:  n 


]  as 

TRANSLATION. 

In  the  year  of   the  ?aka  king   denoted  by    "  Icaya-agni- 
mahgala"  (838),    (astronomical  details)  ..................  during 

the  reign  of  the  illustrious  king  Indravarman,  the  chaste 
(Tribhuvanadevi)  installed  the  image  of  IndrakauteSa  out 
of  devotion. 

The  holy  shrine  and  the  image  of  god  Sri  Indrakfmte^a 
'/vill  be  for  ever  to  the  great  glory  of  Sri  Tribhuvanadovl. 

No.  45. 

Po-iNagar  Stelae  Inscription  of  Indra- 
varman HI,  dated  840  5aka. 

For  localities,  publications  etc.  cf.  No.  22.  The  reading 
was  corrected  by  M.  Huber  (  B.  E.  R,  Vol.  XI,  p.  208).  Ifc 
contains  4  verses  in  13  lines,  the  metre  being:  vv.  1-2, 
Anustubh,  v.  3,  Upajati,  and  v.  4,  Vasantatilakft. 

T  EXT. 

I. 


II. 
III. 


IV. 


139 
TRANSLATION.  . 

I.  The    king    Sri    Bhadravarma,    who  is    the  giver   of 
riches  to  the  world,  enjoys  all  the  lands  up  to  the  ocean  (lit. 
which  have  got  as  its  dress  the  water  of  the  ocean). 

II.  His  son,  king  Sri  Indravarman,  skilful  in  protecting 
Champa,  was  like  full  moon  in  the  sky. 

III.  He    who   (skilfully    played    in    the)    good    waves 
which    weie  the    six  systems  of    Philosophy    beginning    with 
Mlmamsa    and  those  of   Jinendra   (  i.  <?.  Buddha  ),    and  in  the 
mass  of   water  which  was  (Paiiini's)    Grammar  with  Kasika, 
who  was  a  fish    (in  the  water)    which  was  the  Akhyana  and 
the  Uttarakalpa  of   the  Saivas;    because  among   the  learned, 
he  was  the  mo^t  skilful  in  all  these  subjects. 

IV.  In   the   year    of   the    Sakas    denoted    by    '  vyoma- 
anthurdsi-tc.nK,'  (840),    on  Sunday,    the  eleventh  day  of  the 
dark   fortnight  of   the  month  of    Suci   ( Jyaibtha  or  Asaclha), 
he  has  installed  this  golden    image  of  the    goddess  BhagavatI 
in  order  to  ixain  fame  in  the  whole  world. 


No.  46. 

Lai-trung  Stelae  Inscription  of 

Indravarman  III  (or  Jaya-Indravarman  I  ?) 

dated  843  (?). 

The  inscription  was  edited  by  M.  Huber  (  B.  E.  F.,  Vol. 
XI,  p.  15).  It  was  engraved  on  two  faces  of  a  stelae  found 
at  Lai-Trung  in  the  district  of  Hue.  The  whole  of  the  first 
face  and  about  8  lines  of  the  second  face  are  in  Sanskrit  and 
the  rest  is  in  Cham.  The  Sanskrit  portion  contains  5  verses 
and  1  prose  past-age.  The  metres  used  are:  vv.  1,  3,  5, 
{SardiiUivikrldita  ;  v.  4,  Snigdharii ;  v.  2,  Indravajra. 


140 

The  inscription  refers  to  king  £ri  Jaya  Indravarman 
and  records  the  erection  of  a  temple  of  &va  by  one  Danay 
Pinaii,  a  noble  of  Champa.  It  is  dated  as  follows: 

"  Niy  Sakarajakala  vuh  yap  trill  catvara-asta."  M.  Huber 
and  M.  Finot  take  it  to  mean  840,  taking  'trih'  as  a  Cham 
word. 

But  'trih'  should,  in  my  opinion,  be  taken  as  Sanskrit 
'trih  '  =  3.  Tor,  in  the  first  place,  the  word  '  yap  =  counting' 
immediately  precedes  it;  and  secondly,  the  date  would  other- 
wise be  merely  84,  as  there  is  no  justification  for  taking 
'catvara'  as  equivalent  to  40. 

TEXT. 


I  ^fif 


III. 


IV. 


1.  Road 

2.  Metrically  defective.     Wo  espoct 


141 
V.  *TT  4(1411 


r  VM«HW<I<^  CT  l^T  ft  ^1^1  <WKHI:  II 


TRANSLATION. 

Hail  !     Reverence  to  Siva  !    Let  there  be  success  1 

I.  The  god  who  penetrates  everywhere ;  who  is  the  best 
in  the  three  worlds;  who  possesses  a  great  glory;  who  is  wor- 
shipped   with  devotion  purified    by  yoga,    in  the    caverns    of 
Himalaya,    by  all    gods,    the  Asuras  (demons),    the  celestial 
nymphs,    and    the  most  powerful    Siddhas    and   Rishis ;    and 
who  destroys  the  sins;  gaves  strength  and  power  to  the  men 
who  are  devoted  to  him. 

II.  By    the    pollens    of   the    pair    of   lotus-feet    of    Sri 
Isanadeva   Hara,    the  prosperity  of  the  city   of  Champa   in- 
creased with  abundance  of  wealth,  beauty  and  enjoyment. 

III.  May  the  king    Sri  Jaya  Indravarman, — who   pro- 
cures  good    fortune  to   the  virtuous,    who  is   served  by   his 
entire  army  as  the  moon  is  served  by  the  stars,  who  protects 

1.     Read  Oef'l°-  2.     Read 


142 

the  entire  world  by  his  brilliant  strength,  who  is  the  source 
of  all  meritorious  works,  and  who  delights  the  mind  of  the 
people  by  his  beauty, — protect  his  subjects  in  that  city  by 
liis  strength. 

IV.  He  had    a    minister    who  was    very   skilful    in  all 
the  qualities  of   I£a    (Siva    or  of   a   master);    who  was    de- 
sirous of  being  the  receptacle  of  infinite  religious  merit ;    who 
had  caused  pleasure  in  the  hearts  of  'i/iunis  (  hermits)  by  the 
successful    performance    of   a  number  of    meritorious  works ; 
whose  soul  was  without  stain  ;    who  was  tranquil    as  the  full 
moon;    who  ( •/..  c.  whose  name)    was  sung    by  the    virtuous; 
who  had  acquired  fame,  knowledge  of  scriptures   and  riches; 
who    was    verse:!    in  the    sacred    scriptures,    and   who    (i.  c. 
whose  praise)    was  sung  in  ail  the    regions  by  the    assembly 
of  men,    learned    in  scriptures,    and  skilful    in    (composing) 
hymns  of  praise. 

V.  Po  yah  pov   ku  Da- nay  Piufiri,    a    dignitary,    versed 
in    the    knowledge   of    Saiva    rites,     and    performing     yoya, 
dhylna,  and  samad-hi  for  gaining  the  heaven  of  Siva  for  the 
sake  of   his  own    salvation,    thinking    that    this    body    is    as 
impermanent  as  the  foam  floating  on  waters,  made  this  great 
meritorious  work    for  emancipating  himself   and  his    parents 
from  this  ocean  of  existence. 

If  the  riches  of  Sri  Amarendrapure'vara  Wr.,  fluids, 
oxen,  male  and  female  slaves,  buffaloes,  rice,  both  husk  eel 
and  unhusked,  clothes,  silver,  gold,  bell-metal,  iron,  copper 
etc.,  are  forcibly  carried  away  by  wicked  men,  out  of  greed 
or  sheer  wickedness,  then  they  would  fall  into  the  deep 
abyss  of  hell,  made  horrible  by  the  burning  flames,  together 
with  their  paternal  and  maternal  relations.  But  those 
virtuous  persons,  who  desiring  religious  merit,  maintain  and 


Jo  not   carry  away    ( those  goods ),    would  secure    the  enjoy- 
ment of  heaven  for  ever. 

May  the  black  dog,  the  white  clog,  the  red  dog  and  the 
dog  of  motley  colour  haunt  the  mother  of  him  who  incurs 
this  curse. 

Written  in  the  year  843  of  the  sakas. 


No    47. 

Po-Nagar  Stelae  Inscription  of  Jay  a 

/ 
Indravarman  I  dated  887  5aka. 

(For  localities,  publications  etc  ct  No.  22).  It  contains 
two  Anustubh  verses  in  7  lines.  It  records  that  in  887  £aka 
(  =  9G5  A.  D.  )  king  Sri  Jaya  Indravarman  installed  a  stone 
image  of  BhagavatI  to  replace  the  golden  one  installed  by 
king  Sri  Indravarman  (  cf.  No.  45),  as  the  latter  was  carried 
away  by  the  Cambodgiaus.  This  shows  that  between  918 
and  965  A.  D.,  the  dates  of  Nos.  45  and  47,  Champa  was  con- 
quered by  a  king  of  Cambodge.  This  inference  agrees  well 
with  the  Baksei  Cankran  and  Prasat  Bat  Chum  inscriptions 
of  Rnjendravarman  II  (  944-968  A.  D.  )  according  to  which 
this  Cambodgian  king  conquered  the  kingdom  of  Champa. 

TEXT. 


1 
• 


IT.  ^Ti  si  <i  v 


<rniFTn;|T?T  w 


144 

TRANSLATION. 

Again, 

I.  The  golden  image  which   was  formerly    installed  by 
(tb-  king),    of  a    majesty  difficult    to  attain,    the  Kambuj.is, 
dominated  by   cupidity    and  other  vices,    had    carried   aw<iy 
and  died. 

II.  In  the   year  of   the    ^aka  king   denoted  by    '  adri- 
asta-anga*  (887)   Sri- Jaya-Indravarman  again    installed  the 
stone    image  of    the   goddess,    in  Kauthfira,    for  the    sake    of 
glory. 

No.    48. 
Po-Nagar  Temple  Inscription. 

Illegible.  Doubtfully  attributed  to  Jaya  ludra- 
varman  I. 

J.  A.  1888  (I)  pp.  78-79,  No  403; 
J.  A.  IcSfU  J)  pp.  27-28. 

No.    49. 
Po«Nagar  Temple  Inscription. 

The  reading  is  very  doubtful. 

It  probably  contains  an  invocation  to  the  god  of  Yftpu- 
Nagara.  The  name  of  the  king  may  be  doubtfully  restored 
as  Sri-Jaya-Indravarman. 

Corpus,  No.  XXVII,  p.  2GO. 

No.    50. 
Po=Nagar  Image  Inscription. 

This  Cham  inscription  is  engraved  on  a  email  image 
of  a  goddess,  placed  close  to  the  large  statue  of  Bhagavatl. 


145 

It  refers   to  king  SrI-Jaya-Indravarman,    god  £iva   and  god- 
dess Bhumlsvari. 

J.  A.  1888  (I)  p.  79,  No.  400; 

J.  A.  1891  (I)  p.  28. 

No.    51. 

Myson  Stone  Inscription  of  Harivarman  I 
dated  913  Saka. 

This  short  Cham  inscription  of  4  lines  is  engraved  on  a 
block  of  sandstone  lying  in  the  vestibule  of  a  temple  in  the 
western  group.  It  records  the  re-installation  of  the  god  Sri 
Jaya-Ifana-Bhadresvara  in  the  year  913  (  =  991  A.  D.)  during 
the  reign  of  king  Vijaya-SrI  Harivarmadeva. 

B.  E.  F.  Vol.  IV  (pp.  113,  117,  933) 
B.  E.  F.  Vol.  XV,  No.  2,  p.  49. 

No.  52. 

Po  Klauri  Qarai   rock   inscription  of 

Paramesvaravarman  I, 

Dated   972  S. 

The  inscription  was  edited  by  Finot  (  B.  E.  F.,  Vol.  IX, 
p.  208)  (cf.  also  B.  E.  F.,  Vol.  XV,  No.  2,  pp.  39  ff.  )  (For 
localities  cf  No.  53).  It  contains  9  lines  of  writing,  of 
which  about  5J  lines  are  in  Sanskrit  and  the  rest  in  Cham. 
The  Sanskrit  portion  is  written  entirely  in  verse,  and  con- 
tains 4  stanzas,  the  metre  being,  vv.  1,  4,  Auustubh ;  v.  2, 
Puspitagrft,  and  v.  3,  £ardulavikrldita. 

The  inscription  relates  how  king  Sri  Paramegvaravarma- 
deva  suppressed  the  rebellion  at  Pan^uranga,  and  records 
the  erection  of  a  Linga  in  972  s*aka  (  =  1050  A.  D. )  by  £ri 
Devaraja  general  ( Mahasenapati )  and  nephew  of  the  king. 


146 
TEXT. 


sfr  ^TTsfte^n  ^rc^rt  «j<u*Mfa^  n 


(b). 


TRANSLATION. 

r«;. 

Hail  ' 

1.  The    Ksatriya    Devaraja,    a    connoisseur    of   merits, 
installed  a  Linga  in  the  !§aka  year  denoted  by   '  pakRa-adri- 
nava  '  (  972  ). 

2.  Victory   unto   the  protector   of   Champa,    who   has 
vanquished    the  crowds   of   his   enemies   in    battle;    who   is 
comparable  to   the   son  of   Indra   for  the  prowess  of  his  un- 
conquered  arme:    whose  great  glory    has  penetrated    into  the 
kingdom  of  Kambu  (Cambodge),   and  who  has  protected  the 
ten  regions  from  fear. 


147 

(b). 

Hail  ! 

Devaraja  was  the  son  of  the  younger  sister  of  the  great 
(king)  Sri  Paramesvara.  He  was  victorious,  liberal,  endow- 
ed with  virtue  and  talent,  beautiful,  wealthy  and  great;  his 
glory,  like  pure  moonlight,  constantly  illumined  all  the 
regions,  and  he  always  shone  wonderfully  as  a  mighty  hero 
both  in  fight  as  well  as  in  charity. 

In  the  year  of  the  Sakas  denoted  by  '  kuca-saila-yuha .' 
(972)  a  small  but  solid  stone  liriga  was  installed  by  him  for 
the  sake  of  glory. 

In  the  Saka  year  972  the  pulyan  Sri  Devaraja  Maha- 
senapati,  nephew  of  the  king  Sri  Paramesvara varmadeva, 
came  to  take  this  town  of  Pandurauga  on  behalf  of  (?)  king 
Sri  Paramesvara  varmadeva.  He  had  stones  placed  in  various 
fortified  enclosures,  one  by  each  man.  And  according  to  the 

number  of   soldiers he  had    them  collected  (?) 

For    this  reason    all  were  for  ever  tatt  ached  to  Sri 

Paramesvara  varmadeva.     Then  the  men  made   a   Siva-Liriga 
out  of  these  stones    and  installed    it  for  the    sake  of   military 

glory  in  this  world for  their  soul  in  the 

other  world. 

No.  53. 

Po  Klauri  Qarai    rock   inscription  of 

Paramesvaravarman  I, 

dated  972  S. 

The  inscription  was  discovered  in  1901  by  M.  Parmentier 
and  edited  by  M.  Finot  ( B.  E.  F.,  Vol.  Ill,  p.  634  (No.  VI) 
and  pp.  643  flf.).  Po  Klaun  Garai  is  the  name  of  one  of  the  most 
beautiful  ancient  temples  in  the  plain  of  Phanrang.  The 


14$ 

inscription  is  engraved  on  the  three  faces  of  a  triangular 
pyramidal  rock  in  front  of  this  temple.  The  three  faces 
have  respectively  five,  seven  and  six  lines  of  writing.  The 
first  four  lines  and  a  part  of  the  fifth  are  written  in  Sanskrit, 
and  the  rest  in  Cham.  The  Sanskrit  portion  begins  with 
'  Svasti'  and  contains  two  verses. 

The  inscription  refers  to  the  king  of  Champa  Parame- 
Svaravarrnan  Dharmaraja,  whose  fame  MS  a  conqueror  spread 
to  Kambudesa  (Carnbodge),  and  records  the  installation  of 
a  Sivalinga  by  his  Yuvaraja  (heir-apparent)  and  commander- 
in-chief  in  972  Saka.  (cf.  B.  E.  F.,  Vol.  XV,  No.  2,  p.  39). 

Then  follows  the  Cham  text  giving  the  detailed  account 
of  a  revolt  of  the  people  of  Phanrang  against  the  king,  and 
its  suppression  by  the  Yuvaraja.  After  suppressing  the  re- 
volt the  yuvaraja  installed  the  Sivalinga  and  a  column  of 
victory. 

TEXT. 

I 

2ft  <£ei<j3ii  ^<WMlU4J<fdnSM<l  I 

II 


TRANSLATION. 

Hail  ! 


The  yuvaraja  (byname?),  the  commander  of  army, 
installed  this  linga  in  the  world  for  eternal  glory,  in  the 
year  of  the  £aka  king  denoted  by  '  Karjina-culri-ntmd' 
(f>72). 


149 

The  protector  of  the  kingdom  of  Champa— who  charms 
the  hearts  of  all  people,  whose  great  glory  in  battle  has 
penetrated  into  the  Kambu  country  (Cambodge),  and  who 
is  even  now  praised  by  excellent  men  for  his  merit  accruing 
from  liberality ; — constantly  flourishes  in  this  world. 

Now  the  citizens  of  Panr£n,-wicked,  vicious  and  stupid, - 
were  always  in  revolt  against  all  the  sovereigns  who  reigned 
in  the  kingdom  of  Champa.  Thus  during  the  rule  of  Para- 
meovaravarmadeva  Dharmaraja,  the  rebels  proclaimed  a 
native  of  the  city  as  their  king.  As  the  king  Parame^vara- 
varman  was  active  and  had  numerous  subjects,  he  sent 
troops  in  various  batches  and  ordered  his  nephew  the  yuva- 
raja Mahftsenftpati  to  proceed  with  all  his  generals  and 
conquer  the  city.  All  the  troops  of  Panran  came  to  fight. 
He  pursued  and  crushed  them  all  and  they  took  shelter  in 
mountains  and  caverns.  But  the  yuvaraja  who  had  a 
powerful  army  ordered  his  troops  to  pursue  them  in  all 
directions.  And  these  troops  got  hold  of  all  the  people  of 
Panrftri  with  oxen,  buffaloes,  slaves  and  elephants,  on  behalf 

of    king   Parame^varavarmadeva  Dharmaraja.     He 

the  half  of  the  people he  ordered  them  to  dwell 

there  in  order  to  re-establish  the  city.  The  other  half  he 
gave  to  temples,  monasteries,  religious  buildings,  tinlas,  and 
hermitages  for  the  sake  of  his  own  merit.  Then  the  yuvaraja 
asked  stones  of  the  various  troops  and  erected  this  linga.  He 
also  raised  a  column  of  victory.  And  on  account  of  his 
piety  to  Siva,  when  the  people  of  this  country  saw  the 

beauty   and  the  marks  of  this   linga they 

resolved  to  give  up  their  revolts  against  the  king  oi  Champa 
who  was  always  victorious. 


150 

No.    54. 

Po   Klaun  Qarai    rock    inscription  of 

Jaya  Paramesvaravarman  lf 

dated  972   Saka. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.,  Vol 
IX,  p.  205).  (For  localities  cf.  No.  53).  The  inscription  is 
engraved  on  two  faces  of  the  rock  containing  respectively 
seven  and  five  lines.  The  first  three  lines  contain  a  Sanskrit 
verse  (metre  —  sardula  vikridita)  and  the  rest  is  in  Cham. 

The  inscription  records  that  the  king  Sri  Paramesvara- 
varmadeva  subdued  rebellion  in  Panel  uranga  and  erected  a 
column  of  victory  in  972  (-1050  A.  D.). 

TEXT. 
I 


TRANSLATION. 

(<*>)• 
Hail  ! 

The  illustrious  king  Sri  Pararne-vara,  the  unique  re- 
ceptacle of  various  arts,  possessing  spiritual  illumination, 
eminent  in  strength,  valour  and  glory  ;  successful  as  a  uni- 
versal ruler,  having  in  the  £aka  year  denoted  by  *  hasta- 
adri-randhra'  (972),  defeated  the  vicious  people  of  Pandu- 
ranga, deposited  here  a  collection  of  stones,  corresponding  to 
the  number  of  soldiers.1 


1.     '  Sona-Sarukhya-Krtau  '    is  an  obscure  expression  but   the 
sense  is  clear  from  the  Cham  portion  translated  belovr. 


151 

The  people   of  Pauduranga   were  always  stupid,   of  mis- 
chievous  spirit,   and    evil-doers.       For   instance   on   several 
occasions   they  revolted    against  different  kings  of  Champa 
down  to  the  time  of  His  Majesty  Sri  Paramesvaravarmadeva 
who   gave   all  the   Barons  of   the  country    to  the    god  Para- 
me^vara   (probably    the   country   of   Panduraiiga   had  been 
placed  under    the  suzerainty  of  a  great  monastery  protected 
by  the  king).     Nevertheless  the  people  of  Panduraiiga   were 
guilty  of  culpable   acts.     They  set   up  different   individuals 
one  after  another   and  proclaimed  them  kings  of  the  country. 
Then  His  Majesty  Sri  Paramesvaravarmadeva    led  troops  for 
the  conquest  of   the  country   and  pursued    and  captured   the 
people  of  Panduraiiga   who  took  shelter  in  the  caves,    forests, 
summits  of  mountains,  and  the  border  of  forests 

(I* 

And  the  army  captured  them  in  the  caves,  in  the  narrow 
mountain  passages    and    in  the  ravines— so  that   not  one   of 
them  could  escape.     la  the  saka  year  972,   on  the  8th  day  of 
the  bright  fortnight  of  the  4th  month,  on  Thursday,  he  made 
each    person    lay    down    a    stone   in    various  places,    and   by 
giving  them  to  the  army,    he  had  a  column  of  victory  erected 
in  this  very  place  as  a  token  of  authority  of   His  Majesty  Sri 
Paramesvaravarmadeva.     And  when    this  column  of  victory 
was  completed,  the  people  of  Panduraiiga,   who  had  revolted, 
became,    for  ever,    perfectly  virtuous   and  loyal  towards   the 
king  of  Champa. 

No.  55. 

Po-Nagar  Temple  Inscription  of  Jaya 

Paramesvaravarman  I, 

dated  972  Saka. 

The  inscription  was  edited  by  M.  Bergaigne  (Corpus  No. 
XXIX,  p.  270),     The  inscription   is  engraved   on   the   right 


152 

door-pillar  of  the  temple  of  Po-Nagar  to  the  left.  It  contains 
thirteen  lines  of  writing.  The  language  is  Sanskrit.  There 
are  three  verses  at  the  beginning  followed  by  a  prose  text 
(metre  being  v.  1,  Sragdhara;  v.  2,  ^ardulavikrlclita  ;  v.  3, 
Anustubh). 

The  inscription  records  the  donations  of  king  £rl  Para- 
meSvara  to  the  '  divinity  of  Yapu-Nagara'  i.e.,  an  image 
representing  Siva  and  his  spouse  Gaurl  united  in  a  single 
body.  It  is  dated  in  972  saka  (  =  1050  A.  D.  ). 

TEXT, 


*hw 


*  \\ 


in. 


TRANSLATION. 

I.  "  Thou  art,  O  my  goddess,  the  lord  of  what  was  and 
what  was  not  ;  thou  art,  in  real  nature,  the  cause  of  the 
origin,  continuity  and  development  of  this  world  ;  thou  hast 


153 

in  thy  nature  both  positive  and  negative  aspects;  thou  art 
in  thy  very  essence  at  one  with  whatever  is  in  the  world  of 
God  during  its  creation  as  well  as  in  its  dissolution ;  thou  art 
the  primordial  energy  of  the  existent  and  the  non-existent ; 
thou  hast  as  body,  half  of  that  which  has  moon  as  its  diadem 
( i.  e.  Mahadeva  ) ;  thou  art  of  beautiful  appearance  and  form 
part  of  the  body  of  the  lord  of  embodied  beings.  May  we 
triumph  by  our  own  success." — so  saying  the  two  (?)  (donor 
and  his  wife)  bow  down. 

II.  He,  whose  intelligence  is  matured  by  the  discrimi- 
nation between    what    is    real    and  substantial    and  what    is 
not ;   who  is  worthy  of  regard ;   who  is  pleasing  to  the  hearts 
of  others ;    who  loves  those   who  are  timid    as  to  what  is  vice 
and  what  is  not ;   who  does  good  to  others ;   who  has   acquisi- 
tion of  glory    as  the    only  object  of   his  energy ;    who  makes 
the  law  prevail    in  the  world  by    means  of  many,    inherently 
excellent,    good  qualities  which  have   their  origin  in  his   own 
nature,    in    order    to    protect    good  persons,    both    born    and 
unborn,    in  the  Kali  age    when  there    is  going   on  a  struggle 
between  the  pious  and  the  vicious.1 

III.  He,    King    Sri  Paramesvara,    shining    in  his   pros- 
perity, has  placed  in  her  sanctury  a  vase   inlaid  with  gold  in 
the  Saka  year  denoted  by  '  vela-adri-nava'  (972). 

And  he  has  given  to  that  goddess  for  her  worship:  an 
excellent  diadem,  a  variegated  waist-band,  a  silver  vase,  an 
umbrella  decorated  with  peacock  feathers,  a  vast  silver 
canopy,  together  with  golden  vases  viz.  excellent  pitchers, 
and  four  small  and  big  vases. 


1.     The  text  has  'lokaloki°'  but  the  'i'kara  is  unintelligible. 


154 

No.   56. 

Lai-Cham  Inscription  of  Jaya  Paramesvara- 
varman  I,  dated  977  Saka. 

The  inscription  is  engraved  on  a  granite  block  in  front 
of  a  cave,  south  of  the  village  of  Lai-Cham  in  the  province 
of  Khan-Hoa.  It  contains  2  lines  of  writing  in  Cham  and 
records  that  in  977  £aka  (  =  1055  A.  D.)  during  the  reign  of 
king  £rl  Parame^varavarmadeva,  the  cave  was  restored. 

B.  E.  F.,  Vol.  XV,  No.  2,  p.  42. 

No.    57. 

Phu-Qui  Temple  Inscription  of  Jaya 

Paramesvaravarman  If 

dated  977  Saka. 

The  inscription  was  edited  by  G.  Coedes  (B.  E.  F.,  Vol. 
XII,  No.  8,  p.  16)  (cf.  also  B.  E.  F.,  Vol.  XV,  No.  2,  pp.  41 
ff. ).  Phu-Qui  is  in  Phanrang.  The  inscription  contains 
4  lines  in  Cham  and  is  dated  in  the  year  977  in  the  reign  of 
king  Sri  ParameSvaravarmadeva. 

TRANSLATION. 

In  the  Saka  year  977,  His  Majesty  £ri  ParameSvara- 
varmadeva  Isvaramurti,  of  the  lineage  of  Uroja  and  king  of 
kings  ( rajacakravartl )  in  the  country  of  Champa,  erected 

this  Vihara  Rajakula.     He  decorated   the  house and 

gave  to  it  men,  oxen,  buffaloes,  grains  as  well  as  all  the 
vessels  necessary  for  the  worship  of  the  gods.  (These  gifts 
are  made)  in  perpetuity. 


155 

No.   58. 

Po-Nagar  Temple  Inscription  of  Jaya 
Paramesvaravarman  I. 

It  records  the  gift  of  king  Sri  Jaya  ParameSvara- 
varmadeva  (  I )  to  the  goddess  whose  image  was  re-installed 
by  him.  The  gift  consisted  of  lands  and  55  slaves  of 
all  nationalities  such  as  the  Cham,  Khmer,  Chinese  and 
Siamese. 

J.  A.  1891  (I),  p.  29. 

No.  59. 
Myson  Pillar  Inscription  dated  978  Saka. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol. 
IV,  p.  943,  No.  XV ).  It  is  engraved  on  the  two  faces  of  a 
pillar  each  containing  22  lines  of  writing.  The  language  ia 
Cham.  The  inscription  records  the  donations  of  the  Yuvaraja 
Mahasenapati  to  the  temple  of  £rlsanabhadre3vara  in  the 
year  978  (  =  1056  A.  D.). 

TRANSLATION. 
(a). 

A  number  of  temples;   after  which   they 

were  as  beautiful  as  before.  The  Khmers,  who  were  con- 
quered by  tha  Yuvaraja  Mahasenapati  when  he  took  the 
town  of  Sambhupura,  and  whose  sanctuaries  were  all  des- 
troyed by  him,  were  given  by  him  to  the  various  temples  of 
Sri£anabhadre£vara.  He  made  gifts  to  the  temples,  monas- 
teries, solas  (houses  of  charity)  and  to  all  the  temples  viz*, 

temple  of  Srlsanabhadregvara   (and  others ). 

Being lakalpa(?)he  celebrated  the  installation 

of  Liiigas.     All  the  kings  who  have  reigned  in  the  kingdom, 


156 

of  Champa  came  here.  The  kings  knew  that  gifts  made  to 
these  gods  are  a  mode  of  purification  and  that  the  gods  to 
whom  these  gifts  are  made,  being  present  in  their  symbols 

(  cihna  ),    know  the  kings  of  Champa, who  have 

installed    these    lingas   in    these    temples.       Being   Senapati 

(general) he  installed  these  lingas.     As  the 

Yuvaraja  Mahasenapati,   who  lAkalpa  (?)  was 

firmly  devoted  to  Dharma  and  Siva,  he  installed  these  lingas 
at  the  same  time  as  the  kings  who  reigned  in  the  kingdom 
of  Champa  had  (formerly  ?)  installed  them.  The  Yuvaraja 
embellished  and  enriched  SrISanabhadresvara  ;  he  increased 
the  riches  and  the  lands  of  the  god;  he  acted  with  energy 
and  resolution  ;  the  thought  of  the  god  l£varadevat&,  other- 
wise known  as  Yoglsvara,  was  always  present  in  his  mind. 
By  the  force  of  effort  and  concentration  of  mind,  he  at  last 
saw  Isvaradevata  by  a  mental  perception  which  went  as  far 
as  ^risanabhadresvara.  Then,  without  much  effort  on  his 
part,  Isvaradevatft  became  entirely  visible  (pratyaksa)  to 
him.  Then,  as  he  was  a  man  of  the  world,  devoted  to  Srl- 

sanabhadresvara knowing    that  the    man  enjoys 

prosperity  in  this  world  and  in  the  other. 

(b). 

After  that  the  Yuvaraja  performed  all  kinds  of  good 
works  and  charitable  acts.  Then,  knowing  that  the  body 
and  its  pleasures  are  vain  and  transient,  that  it  perishes  and 
disappears,  and  that  Srlsanabhadresvara  is  the  supreme  god 
in  this  world,  the  Yuvaraja  erected  this  statue  at  the  limit 
of  the  possessions  (?)  of  Sri^ftnabhadreSvara.  Now  in  the 
Saka  year  978  the  Yuvaraja  Mahasenapati  had  erected  this 

image  of  Liriga   and  had  given   it  the  name  of  yu 

rilirigeSvara,  For  the  pious  devotion  towards  the  god  Siva 
and  rendering  prosperous  the  god  !§rl£ftnabhadre6vara  ac- 
cording to  the  vow  of  Yuvaraja  Mahusenftpati 


157 

And  the  Yuvaraja  Mah&senapati  has  given  a  diadem,  a 
vessel,  a  white  umbrella,  ornaments,  a  bracelet  inlaid  with 
precious  stones,  Brahmanical  sacred  thread,  according  to  tha 

needs  of  the  god,   and  in  pursuance  of  the  order 

the  men  of  the  temple dancers,  musicians, 

assistants,  and  all god    Srl^ftnabhadresvara, 

and  all with  the  holy  image  of  Liriga 

and  he  has    given    the  domain  of   Svon  Tralaun    to  different 

temples, again  repairing   the  lands  of   Svon 

Tralaun he   has    established 

various  kinds  of  trees   and 

god    Srisanabhadresvara    as   far  as   Sinhapura,    and   he  has 

the   god    Srlsanabhadres vara 

who  lives 


No.  60. 

Po-Nagar  Temple  Inscription  of  Rudra- 

/ 
varman  III,  dated  972  Saka. 

The   inscription    was   edited  by    M.  Bergaigne   (Corpus 

No.  XXX,  p.  275 ). 

** 
The  inscription   is   engraved  on    the  left    door-pillar   of 

the  temple  of  Po-Nagar  to  the  left. 

It  contains  12  lines  of  writing  in  Sanskrit.  It  has  two 
verses  at  the  beginning,  followed  by  a  prose  text  (metre 
being  v.  1,  Sragdhara,  v.  2,  Sardulavikrldita). 

The  inscription  records  the  donations  of  king  Rudra- 
varman  who  was  born  in  the  family  of  ParameSvara  and 
the  younger  brother  of  Sri  Bhadravarma.  It  is  dated  in  the 
year  986. 


TEXT. 
I 

I- 


*  II 


II.  ^q 


i*n^« 


TRANSLATION. 

1.  For  *the  real  prosperity  of  beings  in  this  world, 
the  splendour  of  the  kings  shines  differently  in  diffe- 
rent countries  according  as  their  qualities  are  inferior, 
average  or  superior.  Thus  Rudravarman  alone  is  fit  to  bo 
regarded  as  the  Sun  by  means  of  his  great  splendour,  while 
the  other  kings  bhine  as  the  stars,  the  moon,  the  fire 
and  the  jewels. 

1.  Road  '  *H  '. 

2.  Read  ' 


159 

2.  The  king  Rudravarman,  belonging  to  the  noble  and 
powerful  family  of  £ri  Parame^vara,  and  younger  brother 
of  Sri  Bhadravarman,  gave,  out  of  devotion,  in  the  year  de- 
noted by  'rasa-asta-vivara'  (986)  a  vessel  in  three  pieces 
(?),  silver  coins  and  three  silver  vessels,  all  painted  (?)  in 
the  interior  and  alike  massive  and  solid. 

Measured  by  weight,  seven  panas  of  gold,  23  kattikas 
and  2  panas  of  silver.  Again,  he  has  given  for  the  enjoy- 
ment of  the  god,  a  golden  vase  of  betel  of  the  shape  of  the 
constellation  *  PurvvasadhA',  weighing  5  kattikas  and  8 
panas;  a  golden  vase  for  burning  incense  weighing  1  kattikft 
and  2  panas;  a  silver  vessel  of  Cambodge,  weighing  5 
kattikas  and  10  panas;  and  a  golden  umbrella,  weighing  7 
panas.  His  pedestal1  was  paved  with  stones,  and  a  gateway 
was  carefully  made  with  stones. 

No.    61. 
Myson  Pillar  Inscription  of  Harivarman  II. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.,  Vol. 
IV,  p.  941,  No.  XIV).  It  is  engraved  on  two  faces  of  a 
pillar  and  contains  41  lines  of  writing.  The  language  is 
Cham.  It  records  the  donations  of  king  Harivarman  and 
his  younger  brother  Yuvaraja  Mahasenapati  to  the  temple  of 
SrisftnabhadreSvara. 

TRANSLATION. 
(a-b). 

The  enemy  had  entered  into  the  kingdom  of  Champft 
and  installed  themselves  as  masters;  having  taken  possession 
of  all  the  royal  property  and  the  wealth  of  the  gods;  having 
pillaged  the  temples,  the  monasteries,  the  solas,  cells,  her- 

1.     The  qualities  phrase  'sthana-vigama'  is  not  quite  clear. 


160 

mitages,  villages  and  various  edifices  together  with  the 
horses,  elephants,  padutis  (infantry  ?),  oxen,  buffaloes,  and 
the  crops ;  having  ravaged  everything  in  the  provinces  of  the 
kingdom  of  Champa;  having  plundered  the  temple  of  Srl- 
sanabhadresvara  and  all  that  the  kings  of  past  times  had 
granted  as  endowments  to  Srl^anabhadresvara ;  having  taken 
all  the  riches  of  the  god  and  carried  away  the  men  belonging 

to  the  temple,    the  dancers,   musicians servants, 

together  with  the  various  properties  of  Sri^anabhadresvara ; 
the  temple  remained  empty  and  devoid  of  worship  as  the 

Then  His  Majesty  Vijaya   Sri  Harivarmadeva, 

yah  Devatamurti  ascended  the  throne.  He  completely 
defeated  the  enemies,  proceeded  to  the  Nagara  Champa,  and 

restored  the  temple  of  Srl^anabhadre^vara.     He  made 

and   three  grand  festivals Sri  Harivarmadeva 

the  god  8rl£anabhadre£vara  according    to    the    rules    of   the 

Maharsis  of  old.     He  again  gave   eight &°M 

and    silver    ornaments    and    four   different    classes    of   royal 

insignia    to    Srlsanabhadresvara.      And  he  re-established 

with   all  the  crops    destroyed The  kingdom  of 

Champa  became  prosperous    as    of   old.      Then   Harivarman 

celebrated  his  coronation His  Majesty   the   king 

Utkrstaraja.  After  this  Harivarman  enjoyed  a  complete 
happiness  and  tasted  royal  felicities. 

Now  the  pu  lyari  Sri  Yuvaraja  Mahasenapati,  brother  of 
Harivarman,  skilful,  endowed  with  talents,  and  possessing  vari- 
ous qualifications,  the  commander-in-chief,  watching  both  the 
friends  and  enemies  of  king  Harivarrnan,  noticed  that  the 
temple  of  the  great  god  Srlsanabhadresvara  was  devastated. 
He  restored  it  together  with  all  the  other  temples  with 
which  kings  of  old  endowed  tho  god  Srl^anabhadre:.vara, 
who  rules  over  every  tiling  (?).  He  re-orected  the  temples, 
the  chapels,  tho  gateways  and  the  different  edifices  in  the 


161 

domain  of  SrlsftnabhadresSvara  and  made  them  perfectly 
beautiful.  He  re-erected  the  temples  in  the  various  pro- 
vinces of  the  kingdom  of  Champa.  He  gave  all  the  necessary 
articles  for  the  worship  of  the  god  with  the  servants  of 

temples,  dancers,  musicians and  all  the  worship 

as  before.  He  re-established  the  salas,  the  cells,  and  the 
hermitages  in  the  various  provinces  of  the  kingdom  of 

Champa He  constructed  the  salas,    he  constructed 

he  gave to  the  different  temples.     He    gave 

water   and  food    to  the   different  temples    to  last    as  long   as 

eternity.     But  this  is  only  briefly  told.     And the  good 

work  which  the  yuvaraja  has  made  for in  the  temple 

of  Sri  Vijaya  SiiiheSvara. 

No.   62. 
Myson  Stelae  Inscription  dated   10O3. 

The  inscription  was  edited  by  M.  Finot  (B.  E.  F.,  Vol. 
IV,  p.  933,  No.  XII)  (For  localities  cf.  No.  4).  It  is  en- 
graved on  the  four  faces  of  a  stelae  containing  respectively 
25,  27,  27  and  28  lines.  The  first  20  lines  (in  the  first  face) 
are  in  Sanskrit.  The  rest  is  in  Cham.  The  Sanskrit 
portion  is  written  throughout  in  verse  with  the  exception  of 
1  Sri  svasti '  at  the  commencement.  The  metres  used  are : 
vv.  1,  2,  4,  5,  6,  ^ardulavikrldita ;  vv.  3,  7,  Sragdhara. 

The  inscription  records  the  donations  of  king  Hurivarma 
and  is  dated  in  1003  (  =  1081  A.  D.). 

TEXT. 


162 


II. 


III. 


V. 


VI.  ^3J 


VII.  ^ 


l  V4  t 


?  11 


1.  Read 

2.  Head 


163 
TRANSLATION. 

(a). 
Hail  ! 
I Bow  down  to  Siva. 

II.  The  king   called   Praleye£vara  Dharmaraja   of   the 
family  of  Nftrikela  (cocoanut),    who  begat  an  heir,   docile  to 
him,    in  the  family  of   Kramuka  (  betelnut),    had   a  son  king 
Harivarmadeva    who,    with  a  heart    filled    with  devotion    to 
royal  duties,   removed    the  multitude  of   defects  of   Champa, 
and  even    in  this  Kali  age,    prospered  in  the    world  without 
decay. 

III.  He,   the  protector  of  Champa,    was  versed    in    all 
the  6astras  like  Brhaspati ;   valorous  in  battle  like  Madhava ; 
beautiful    like  Kama  (  Cupid) ;    comparable   to  Indra   in  the 
nuraber    of   sacrifices    successfully    performed;    learned    like 
Sambhu  ;    and  skilful  in  various    creations  like  Brahma.     He 
excelled    in  respect    of   charming  words,    and  the    multitude 
of  good  qualities,  and  his  excellent  character  was  incompara- 
blt  ( to  anything). 

IV.  The  good  scholars,    the  artists,    men  versed    in  dif- 
ferent branches  of  learning,  those  who  are  skilful  in  dancing, 
those  who    know  the    use  of   all  arms,    all  meritorious,    wise 
and  skilful  persons,  the  musicians1  and  others,   and  valorous, 
persons,    behaved  like  serpents    smitten    with  fear,    and    did 
not  speak    out  their   own  qualities   in  the    presence  of    king 
Harivarma,  himself  a  repository  of  all  good  qualities. 

V.  Constantly  burning  the  sensual    and  other  passions 
in    his    heart  by   good  promptings    of   conscience,    and    then 


1.     The  original  has  '^fal^:  '    which  is   unintelligible   in  the 
context  but  apparently  means  '  musician'. 


164 

utterly  defeating  every  day  the  hosts  of  enemies  by  superior 
power,1  the  intelligent2  king  £ri  Harivarmadeva  prospers  by 
virtue  of  his  meritorious  deeds  which  attained  their  excel- 
lence as  a  result  of  his  constant  contact  with  persons  pro- 
ficient in 


VI.  King    Harivarmadeva     gave,     out    of   devotion    to 
8rl£finabhadre3vara,  a  golden  ko*a  decorated  with  best  jewels, 
grand,  resplendent  and  verily  like  the  Sun  —  the  latter,  how- 
ever,   does    not    shine    day    and    night  —  brilliant     with    the 
sparkling  rays  of  the  jewels  and  adorned  with  four  faces. 

VII.  In  course  of  time3    having  made    a    ko^a  of    gold, 
more    beautiful  than  the  Sun   and  the  Moon,    with  faces    de- 
corated by    gems  of    the  sea,    as   if   they  were  lamps    for  the 
regions,  —  the    king,    endowed  with    sublime   qualities,    being 
guided  by    his  superior  intelligence,    gave  it  like  other  kosas 
to    Sivesanalinga    who    had    as    sculptors    '  the    arms,    sky, 
atmosphere  and  the  moon'  (  I.  e.  which  was  made  in  the  year 
1002). 

(Cham)  The  temple  of  Tsanabhadra  had  been  devastated 
and  taken  ..................     The  Yuvaraja    ordered    the    people 

of  Simhapura4  ........................  to  construct    the  temples,    to 

build  the  houses,  to  make  perpetual  sacrifices,  to  re-erect 
the  chapels  and  to  re-construct  the  roads,  all  as  before.  He 
made  ..................  without  cessation.  He  gave  the  following 

1.  The  word  'yadmukhe'  is  unintelligible.  'yat/  may  be 
explained  as  denoting  the  'cause'  and  'mukhe'  may  mean  'at  first'. 
The  word  may  be 


2.  The  original  hast  '  3\*<l  '  which  should  be  '  ^^  '• 

3.  The   expression    '  velfiparyayadhuvlkr    is   not    quite    clear 

to  rue. 

4.  It  mitfht  also  moan  "The  YuvanTjn  named  Simhapura." 


icr> 

goods    viz.    male   and   female  servants,    the  sarira  (statue  ?) 
of  Mahesvara,    and  all  other    necessary  articles,    to    the    god 
v^riPanabhadre^vara    and   made  him    as  prosperous    as  before. 
His  Highness  applies  himself  .....................  body,  words  and 

heart. 


Fortune  !     There  was   a    king    called  His  Majesty  Hari- 
virmadeva,   prince  Than  ...............  yah  Vibiiumurti,    born  in 

the    betelnut    (Kramuka)     clan,     an    eminent     race    in    the 
kingdom  of  Champa.      He  had  the  32  signs    as  well  as    grace 
and  beauty.      He   was    fully    endowed  with    all  the    qualities 
V'is.    the    knowledge    of    64    kalas    (arts).        He    knew    and 
practised  the  four  expedients  viz.    conciliation  (  sama  ),    gifts 
(dana),    discord    (bheda)    and    chastisement    (danda).      He 
possessed  the  capacity  ........................  the   intelligence,    the 

capacity  for  all  enterprises    and  the  rules  about  what  is  good 
and  bad.     He  maintained    all  the    18    titles    of    law   and  the 
uniformity   (of  procedure  ?).     He  acted  like    visible  Dharma 
in  this  world.      He  was   powerful    and   merciful    towards    all 
the  beings.      He  made  pious  works    and    gave  gifts    day    and 
night   without  cessation.     He  was  skilled  in    all  the  weapons 
and  was  heroic  and  energetic.      He  has    dispersed    the  hostile 
troops    in  the  field  of    battle  as  many    as    twelve  times.      He 
has  cut  off  the  heads  of  kings,  generals,  chiefs  and  other  men 
in  the  field  of  battle  .....................  nine  times.     He  defeated 

the  troops  of  Cambodge  at  Somesvara  and  captured  the 
prince  Sri  Nandanavarmadeva  who  commanded  the  army  as 
Senapati  (  commander-in-chief  ).  And  he  has  re-established 
the  edifices  and  the  city  of  Champa  during  the  troublesome 
daj^s  of  the  war.  And  the  city  of  Champfl  and  all  the  edifices 
were  enriched,  as  if  by  nature,  and  freshly  decorated.  And 
he  enjoyed  all  the  royal  felicities.  Knowing  that  the  god 
Srisanabhadresvara  is  the  visible  god  Paramesvara  in  the 


166 

world,  and  seeing  Srl^anabhadresvara  despoiled  of  all  his 
possessions  at  the  end  of  the  war,  he  came  to  worship  the 
god  with  a  pious  heart,  and  gave  him  all  the  booty  taken  at 
SomeSvara  and  various  objects  vis.  a  golden  ko£a,  decorated 

with  four  faces set  with  all  kinds  of  jewels.     And 

he  has  given an  ornament.     And  he  has   given  a 

diadem  decorated  with  jewels,  two  necklaces,  4  kaml, 
2  kalaSa  ( pitchers )  of  gold,  2  vrah  kala.<a  (  pitchers  ? )  of 

gold,  8  vrah  kalasa  of  silver,  4  siwauk ,  8  suvauk  of 

silver,    8 of  silver,    8  tapantih  of  silver,   3  t rainy  of 

silver,  2  sanraun  of  silver,  4  p<di,<ja,h  of  silver,  2  boxes  of 
silver,  2  von  of  silver,  one  mayur  (peacock  ?)  of  gold,  one 
'iuayur  (peacock  ?)  of  silver,  one  har^u  of  gold,  une  IcavvaL 

of  silver,  2  tralai ,    one  pallyah  lahguv,  one  lusun  of 

sandal  wood,    one    head  of   sandal  wood.     And    he    has    given 

o 

men  of  different  kinds    viz about  a  hundred 

male  and  female  servants,  oxen,  buffaloes,  elephants,  and 
various  kinds  of  goods  to  the  god  Srlsanabhadresvara,  in 
Saka  1002. 

And   His   Majesty    Sii    Harivarmadeva,    yari    Madhava- 

murti And  he    saw    that  the    pu  lyah   Sri 

Kajadvara,  his  eldest  son,  of  illustrious  race,  had  all  the 
royal  marks,  complete  with  the  Grahas  ( ?),  for  governing 
the  kingdom  of  Champa.  Then  he  ordered  virtuous  persons 
to  celebrate  tta  coronation  of  pu  lyah  Sri  Bajadvara.  They 
gave  him  the  name  of  yah  po  ku  Sri  Jaya  Indravarrnadeva. 
Now,  at  the  time  when  pu  lyan  Rajadvara  took  over  the 
government  of  the  kingdom,  he  was  only  a  boy  of  nine 

years.     Then  the  generals  and  all  the  soldiers to 

Nrl   Harivarmadeva The    people 

ottered  the  authority   to  his  son Then  he  practised 

of  his  own  accord  spiritual  exercises  (dhyana-yoga)  and 
worship  of  Siva.  Constantly  engaged  in  these  spiritual 


167 

exercises,    he  died  in    £aka  1103.1     Then   all  the    females   of 
the   household,    the  princesses,    the  various   m6  lyan    to   the 

number  of  fourteen,  followed  him  to  death.     Now 

the  bones  remaining persons  dead,    in    the  j*ea 

Those   who this  destruction,   faithful, 

affectionate,  lived  always  doing  good  works  for  his  sake. 

Hail  !  There  is  a  yuvaraja  named  Oh  Dhanapati-GrAma. 
He  went  to  Cambodge.  The  king  of  Cambudge  welcomed 
him  and  gave  him  all  kinds  of  goods.  The  yuvaraja  lived 
at  Cambodge.  The  king  of  Cambodge  learnt  that  the  town 
Malyaii  had  revolted.  He  ordered  the  yuvaraja  to  lead  the 

troops  of  Oambodge  and  retake  the  town  on  his  behalf 

all  the Huma  Padan  joined  the  revolt The 

king  of  Cambodge  commanded  the  yuvaraja  to  lead  the  troops 
of  Cambodge,  to  take  the  town  and  to  occupy  it  on  behalf  of 
the  king  of  Cambodge.  The  king  Suryavarmadeva  revolted 
against  the  king  of  Cambodge.  The  latter  commanded  the 
yuvaraja  to  lead  the  troops  of  Cambodge  and  capture  the 
king.  Then  the  putau  AjfiA  ku  revolted.  He  conquered 
from  AmarftvatI  as  far  as  Pidhyaii.  The  king  of  Cambodge 
commanded  the  yuvaraja  to  lead  the  troops  of  Cambodge 
and  capture  putau  Ajiia  po  ku.  He  captured  him  and  sent 
him  to  Cambodge  according  to  the  desire  of  the  king.  The 
king  (of  Cambodge,  pleased  at)  the  valour  of  yuvaraja, 

bestowed  favours  on  him   and  gave  him putra 

( the  title  of  Rajaputra  ? ).     Truly    the  men  of   ChampA  lived 

The  yuvaraja  MahAdharma knowing 

that  the  god  Srl^anabhadresvara,  who  is  a  portion  of  god 
PararneSvara,  grants  favours  and  fulfilment  of  desires  to 
people  always  devoted  to  the  god 

1.     Read  100J. 


168 

No.  63. 

Myson  fragmentary   Pillar  Inscription 

of   Paramabodhisatva 

dated    1003  S. 

For  localities  cf.  No.  4.  It  contains  19  lines  in  Sanskrit 
verse,  but  mostly  illegible.  It  begins  with  an  invocation  to 
god  ^rlsanabhadresvara.  Then  it  refers  to  king  Harivarman 
who  is  said  to  have  restored  the  old  glory  of  Champa.  The 
inscription  then  mentions  a  younger  brother  of  the  king 
apparently  Pu  lyan  yuvaraja  Mahftsenapati  referred  to  in 
Nos.  59,  61  and  65  who  ascended  the  throne  in  1003  under 
the  name  Paramabodhisatva.  The  inscription  further  records 
that  the  yuvaraja  installed  an  image  of  the  god  &va  and 
granted  gold,  jewels,  elephants,  buffaloes,  oxen,  slaves  and 

clothes  to  the  God. 

(B.  E.  F.,  Vol.  IV,  p.  940,  No.  XIII). 


No.  64. 

Po-Nagar  Temple  Inscription  of  Parama- 
bodhisatva, dated   1006  Saka. 

We  learn  from  this  Cham  inscription  that  Rudravarman 
was  made  prisoner  and  taken  away  from  the  kingdom, 
whereupon  a  long  war  of  sixteen  years  followed,  in  course  of 
which  Sri  Paramabodhisatva  became  king  and  again  reunited 
Champa.  It  records  the  donations  made  in  1006  (  =  1084 
A.  D.)  to  the  goddess  of  Po-Nagar,  the  tutelary  deity  of  the 
kingdom,  by  the  king  Sri  Paramabodhisatva,  his  sister  (?) 
Garbha  LaksmI  and  his  eldest  son  Pulyan  £>ri  Yuvaraja, 
prince  vyu,  for  obtaining  glory  in  this  world  and  religious 
merit  hereafter.  The  donations  consisted,  among  other 
things,  of  elephants,  a  golden  crown  (mukuta),  a  necklace 

decorated   with  jewels   and    various   other   ornament*    and 

utensils  in  gold  and  silver 


169 

The  inscription  incidentally  states  that  during  the  dark 
days  that  followed  the  capture  of  the  king,  the  people  of 
Champa  betook  themselves  to  Panrang  where  a  man  set 
himself  up  as  king  and  maintained  himself  as  such  for 
16  years.  But  this  man  was  imprisoned  with  his  followers 
by  Sri  Paramabodhisatva  who  spared  their  lives  but  con- 
fiscated their  property. 

J.  A.  1891  (1)  p.  33,  No.  U. 


No    65. 

Myson  stone  slab  inscription  of  Jaya 
Indravarman  II  dated   1010  P. 

The  inscription  was  edited  by  M.  Finot  (B.  K  F.,  Vol. 
IV,  p.  946,  No.  XVI).  It  is  engraved  on  three  faces  of  a 
sand-stone  slab  containing  92  lines  of  writing.  The  language 
is  Cham. 

The  first  part  refers  itself  to  the  reign  of  Paramabodhi- 
satva and  the  second  is  dated  in  1010  Saka  during  the 
reign  of  Jaya  Indravarman,  son  of  Harivarman.  The  ins- 
cription contains  an  interesting  account  of  the  political 
history  of  the  time  and  records  the  donations  of  king  Sri 
Jaya  Indravarmadeva  to  the  god  Bhadresvara,  in  1010 
(  =  1088  A.  D.). 

TRANSLATION. 

(«)• 

Fortune  !  There  is  (  king)  His  Majesty  Sri  Jaya  Indra- 
vannadeva,  prince  Vak,  son  of  His  Majesty  Sii  Harivarma- 

deva,  prince  Than He  reigned  about  a  month. 

Then  as  Sii  Jaya  Indravarmadeva   was  very  young,    did  not 
know    what   was   good    or   bad  in   the   government  of   the 


170 

kingdom  and  made  everything  contrary  to  the  rules  of 
government,  ^rl  Jaya  Indravarmadeva  with  all  the  generals, 
Brahmans,  astrologers,  learned  men,  masters  of  ceremonies 
and  the  wives  of  Sri  Harivarmadeva,  searched  for  a  prince 
to  govern  the  kingdom.  Now  they  found  that  pu  lyaii 
Sri  Yuvaraja  Mahaseuftpati  prince  P&n,  undo  of  Sri  Jaya 
Indravarmadeva  and  younger  brother  of  Sri  Harivarma- 
deva had  all  the  marks  of  a  Maharaja,  according  to  tho 
canon,  of  '  rajacakravartin'  and  that  he  had  the  know- 
ledge of  the  good  and  the  bad,  and  possessed  a  sense  of  duty, 
liberality,  truthfulness,  and  compassion  towards  all  beings 
without  any  partiality,  in  the  government.  Sri  Jaya  Indra- 
varmadeva, nephew  of  pu  lyan  Sri  Yuvaraja  Mahasenapati, 
with  the  Bnlhmans,  Ksatriyas,  Pandits,  astrologers,  masters 
of  ceremonies,  with  all  the  ladies,  carrying  one  or  more 
several  precious  objects  (?)  and  the  royal  insignia  went  to 
pu  lyah  Sii  Yuvaraja  Mahasenftpati  and  made  him  king. 
Sri  Paramabodhisatva  ruled  properly.  And  all  the  wndfmtis 

Brahmans,  Pandits,  astrologers,    masters  of  ceremonies 

skilful crave  to  Sri  Paramabodhisatva 

o 

And   His  Majesty    Sri  Paramabodhisatva,    possessed  of   great 

virtue,  knew  the  supreme  end all  the  people 

in  times  of  distress;    all  the    different  kings give 

according  to  the  inferior,  middle  and  superior  quality.  And 
Sri  Paramabodhisatva  gave  bounties  to  the  ftennjntis  and  to 
all  the  people  of  the  country  of  Champa.  And  an  uninter- 
rupted bliss  reigned  as  before.  And  Sri  Jaya  Indravarma- 
deva prince  Vak,  nephew  of  Sri  Pararrabodhisatva 

riches,    comfort  and  pleasure  according  to  his  will.     And  Sri 

Paramabodhisatva    governed  the  kingdom  of   Champa 

And  Sri  Paramabodhisatva  constantly  practised  Dluvrnm  with 
all  his  relations. 


171 
(b). 

Fortune  !  There  is  a  king  His  Majesty  Sri  Ja\*a  Indra- 
varmadeva,  Paramarnjadhiraja.  His  birth-place  is  the 
lamvln  of  Champapura.  He  belongs  to  an  illustrious  family 
pure  on  both  the  father's  and  mother's  side.  Sri  Jaya 
Indravarmadeva  is  possessed  of  32  signs.  He  is  endowed 
with  grace,  beauty,  youth  and  ability.  He  is  skilful,  full  of 
good  qualities,  possessed  of  innate  courage,  versed  in  all  the 
arms,  and  of  great  strength.  He  always  disperses  the 
hostile  troops.  He  knows  the  supremo,  truth  and  the  absolute 
reality  without  egotism.  He  possesses  the  calm  of  heart, 
the  compassion  towards  all  the  creatures,  great  liberality, 
patience  and  profound  intelligence.  He  impartially  pursued 
the  three  objects  (trivargga),  wealth  (artha),  virtue 
(  dharma  )  and  pleasure  (  kdma  ),  without  showing  preference 
to  any.  He  follows  the  four  expedients  viz.  conciliation 
(  Samci ),  gifts  (  dana  ),  discord  (  bheda  )  and  bribery  (  upa- 
2rraddna  )  with  respect  to  the  enemies,  the  friends  and  the 
neutrals.  He  routed  the  six  enemies  viz.  sensual  passions 
(  kdma ),  anger  (  krodha  ),  covetousness  ( lobha  ),  infatuation 
( molia  ),  pride  ( tnada  )  and  malice  (matsarya).  He  knew 
the  true  import  of  the  sixfold  measures  of  the  royal  policy. 
( ^adgunyftbhiprftya  )\  He  followed  the  eighteen  titles  of 
law  prescribed  b}^  Manu  (  Mauumargga  )J.  Even  in  the  Kali 
age,  he  who  is  a  Mahapurusa  enjoys  the  royal  power  with  a 
unique  quality  (guna).  Although  Kali  leads  people  to  error 

and  pride,   he the    spiritual    exercises  (  yoga ), 

the    meditation  (  dhyana  ),    the    concentration  ( samadhi  ),    in 

1.  Finot    takes  it    iii    the    sense   of    *  Six  good   opinions'   or 
4  six  systems   of  philosophy/     But   cf.    Katitilya  ArthaSEstra  Book 
VII,  Chap.  I,  entitled  ^Wmg^fl:. 

2.  Finot  translates  *\v:iys  of  men7. 


172 

view  of  the  spiritual  merit  which  results  from  good  or  bad 
done  to  others,  and  from  proper  and  improper  acts.  He 

increased  his  glory both  in  this  world    and   in  the 

other.  Sri  Jaya  Indravarmadeva  is  full  of  these  qualities 
and  he  enjoyed  the  royal  power.  And  he  knows  that  the 
body  and  its  pleasures  are  ephemeral.  He  entirely  relies 
upon  efforts,  spiritual  exercises,  meditation  and  concentra- 
tion. He  practises  the  virtue  constantly  and  thoroughly. 

Now   this    city    of    Champa    was  ruined    and  destroyed 

His  Majesty   Si  I  Jaya  Indravarmadeva    yah 

Devatamurti   has  reconstructed  the  town completely 

till    she   was  beautiful    and  prosperous    as  before. 

He  has  given  a  monastery  to  Sri  Iiulralokesvara  in  the 
district  (vijaya)  of  Tranul ;  he  has  given  all  the  revenues  to 
the  o-od.  And  for  all  the  various  divinities,  he  has  dedicated 

o 

in  their  temples,  gold  and  silver  kosa,  and  faces  and  diadems 
of  gold.  He  has  given  men,  oxen,  buffaloes,  with  all  the 

O  f5  '  '  ' 

utensils  for  the  worship  of  these  divinities.  And  all  the 
temples  of  these  divinities  are  prosperous,  beautiful,  and 
honoured  as  before.  People  of  all  the  four  castes  Brahmans, 

Kciatriyas,  Vaisyas  and  Siidras  are  all  happy 

in  the  presence  of  His  Majesty  Sri  Jaya  Indravarmadeva 
as  the  lotus  and  the  water-lily  in  the  presence  of  the  Sun 
and  the  moon. 

His  Majesty  Sri  Jaya  Indravarmadeva,  knowing  that 
the  god  Bhadresvara  is  the  master  of  all  things  visible  in 
the  world  has  made  a  golden  kosa  of  six  faces,  ornamented 
with  serpents  ( nay  an )  and  decorated  with  coloured  jewels 
fixed  at  sharp  points  in  the  diadem.  And  what  is  called 
TJrddhvako-'a  is  in  magnificent  gold,  provided  with  a  base 
((idhrira  )  below,  and  the  jewel  Siiryakanti  at  the  top  of  the 
diadem.  The  face  turned  to  the  east  has  a  ruby, 


173 

at  the  top  of  the  diadem,  and  the  ornament  nagardja.  The 
faces  turned  to  the  north-east  and  the  south-east  have  a 
sapphire  in  the  eye  of  Naga-raja  a^nd  at  the  top  of  the 

diadem.     The  face  turned    towards  the  south  has  a  ruby 

at  the  top  of  th?  diadem.  The  face  turned  towards  the  west 
has  a  topaz  at  the  top  of  the  diadem.  The  face  turned  to- 
wards the  north  has  a  pearl  ( ?  uttaratna).  The  golden  kosa 

has  314  thll  9  drain of  gold.      The    six   faces    with 

the  diadems,  the  nayardja  below,  and  the  adhzra  Urddhva- 
mnkha  weigh  136  th-il;  in  all  450  thei  9  dram.  In  the  year 
of  the  >'aka  kintr  1010. 

No.  66. 
Po  Nagar   Temple   Inscription. 

The  inscription  was  edited  by  M.  Bergaigne  (Corpus 
No.  XXXI,  p.  279). 

The  inscription  is  engraved  immediately  below  No.  60, 
and  contains  7  lines  of  writing  in  Sanskrit  verse,  the  metre 
being  vv.  1-2,  Vasantatilaka,  v.  8,  Iridravajra  and  v.  4, 
Upajati. 

The  inscription  does  nob  contain  any  date  or  name  of 
any  king,  but  it  is  later  than  No.  60  and  may  be  referred  on 
palaeographic  grounds  to  the  reign  of  Jaya  Indravarman  II. 
Two  of  the  verses  are  addressed  to  the  divinity  '  celebrated 
under  the  name  of  yapu-nagara'  and  two  others  to  another 
divinity  called  '  Sri  Maladakuthara.' 

TEXT. 

^fer  I 
I. 


174 


II. 

«TT 


III. 


2(r  IT 
IV.      sfr 


TRANSLATION. 
Hail  ! 

1.  I  bow  with  devotion   to  thee  god,    who  is  praised  by 
Brahma   and  other  divine  beings,    and   to  his    divine    spouse, 
the  mother    of    the  three  worlds,    who  is    famous   under    the 
name  yapunagara,  who  is  auspicious    and  who  grants    all  the 
desires. 

2.  Be  propitious  to  me,  thou,  who  penetrate  into  every- 
thing pure  and  impure,    but  no  part  of  whom,    like  the  sun, 
is    affected    thereby  ;    and   thou,    his    divine    spouse,    famous 
under    the  name    Yapu  Nagara,    who  art    always  beneficent 
and  grant  the  desire  of  all  who  bow  down  to  thee. 

3.  Bring  me  happiness,    O  goddess,    who  is    called  Sri 
Maladakuthara    and  who   is    the  spouse  of   the  god,    the  dust 
of    whose  lotus-like    feet  appears   as    jewels    on  the    heads  of 
gods,  divine  sages  and  the  Asuras  (demons). 


175 


4.  I  bow  to  thee,  0  goddess,  called  Sri  Maladakuthara, 
the  spouse  of  the  god,  who  is  like  a  vessel  without  which 
even  the  gods  are  drowned  in  this  ocean  of  the  world. 


No.  67. 

Huong-Que  stelae  Inscription 
dated    1033  S. 

The  inscription,  engraved  on  two  faces  of  a  stelae  con- 
taining respectively  21  and  25  lines,  was  found  at  Huong-Qcfj 
to  the  west  of  Myson.  It  is  written  in  Cham  and  records 
the  donations  of  Pu  lyaii  Sri  Jaya  Sinha  Varman  to  Siva 
called  Harinandalingesvara.  It  is  dated  in  Saka  1033 
(  =  1111  A.  D.).  The  number  is  expressed  by  the  figure  for 
33  preceded  by  the  symbol  for  10  which  was  used  thousands 
of  years  ago  in  the  mainland  of  India. 

B.  E.  F.,  Vol.  XI,  p.  13. 

No.    68. 

Myson  stone  Inscription  of    Harivarma- 
deva  II If  dated   1036  Saka. 

The  inscription  was  edited  by  Finot  (  B.  E.  F.,  Vol.  IV, 
p.  951,  No.  XVII).  For  localities  (cf.  No.  4).  It  is  engraved 
on  a  block  of  sand-stone  and. contains  8  lines  of  writing  in 
Cham.  It  records  a  donation  made  by  king  Sri  Jaya  Hari- 
varmadeva,  nephew  of  king  Sri  Jaya  Indravarmadeva,  to  the 
god  Srlsanabhadresvara  in  the  year  1036  (  =  1114  A.  D.). 

TRANSLATION. 

Hail  !     In  the  £aka  year  1036,  during  the   reign  of   His 
Majesty    Sri   Harivarmadeva,   nephew   of   His  Majesty   Sri 


176 

Jaya  Indravarmadeva seeing   that  the  god 

f§rI3anabha His  Majesty  £rl  Harivarmadeva   made 

one  temple  and  then  another  temple.  He  built  a  palace  for 
the  god  $ri£anabhadre3vara  and  gave  various  articles  of  gold 
and  silver:  (details  of  gifts  follow — but  the  names  of  most 
of  the  things  are  unintelligible). 


No.    69. 
Myson  Pillar  Inscription  of  Jaya  Indra- 

X 

varman  III,  dated   1062  Saka. 

The  inscription  was  edited  by  Finot  (B.  E.  F.,  Vol.  IV, 
p.  953,  No.  XVIII  A).  For  localities  (ct  No.  4).  It  is 
engraved  on  an  octagonal  pillar  and  contains  6  lines  in 
Cham. 

It  resembles  the  Po-Nagar  Temple  inscription  (No.  71  ) 
and  describes  the  career  of  king  Jaya  Indravarman  III. 

TRANSLATION. 

He  was  born  in  the  saka  year  102S;  he  became  Devaraja 
in  1051  and  yuvaraja  in  1055 ;  he  made  gifts  to  god  Sacl- 
clharma  (Buddhism?)  in  1060;  he  became  king  in  1061  ; 

he of  the  solar  race,  in  1062 having 

erected  the  Srlsanabhadre^vara. 

He  was  kingUroja;  he  was the  king  Bhadra- 

varman  ;  he  was  Jaya  Sirnha varman Ho  was  thrice 

king  up  to  the  time  of  this  king Then  he  was 

Indravarman These  were  his  four  births   as 

human  beings. 


No.    70. 

Myson  pedestal    Inscription 
dated   1062  Saka. 

It  records  that  prince  Dav  Veni  Laksmi  Sinyan,  Rupaii 
Vijaya,  son  of  Sri  Devaraja  prince  Sundaradeva  gave  slaves 
to  the  god  SrlSanabhadreSvara.  The  merit  of  the  pious 
work  belongs  to  his  father  (?).  It  is  dated  in  £aka  1062 
(  =  1140  A.  D.), 

B.  E.*  F.,  Vol.  IV,  p.  954-55,  No.  XIX. 

No.    71. 

Po-Nagar   Temple   Inscription  of 

Jay  a  Indravarman   III, 

dated   1065  S. 

This  chain  inscription  is  engraved  in  three  long  lines  on 
the  outer  wall  of  the  temple  to  the  right  at  Po-Nagar.  It 
is  too  fragmentary  to  yield  a  complete  sense.  The  follow- 
ing is  a  brief  extract. 

L.I.  "King  Bhadra  Varmft,  again  king  Jaya  Simha 
Varma enemies  expelled 

L.  2.  10211  (date  of)  birth;  1051  (when  he  is)  deva- 
raja;  1055  (  when  he  is)  yuvaraja  ;  10GO,  he  gave  (or  gave 
to  )  the  god  Saddharma  ;  then  in  1061  he  is  king ;  in  1062 
he  gave  (or  gave  to)  the  god  Srlsana  (Siva);  in  1064  (ha 
gave  ?)  the  Siva  Liriga  and  the  Srlsana  Visnu. 

L.  3.  Long  ago  (  ? )  about  1 ,780,500  (  years  ago  ? )  king 
Vicitra  Sagara  gave  the  Linga  Kauthara.  The  king  gave 
the  Siva  Linga  in  1060,  The  king sapaksah  yuge 

1.     Mistake  for  1028  (cf.  No.  09). 


ITS 


as  far  as  the  time  of  Jaya  Indravarma 

again  1065,  the  other. 

J.  A.  1888  ( 1  )  p.  80,  No  401. 

J.  A.  1891  (1)  p.  30. 


No.    72. 

Myson  Stelae  Inscription  of  Jaya 
Harivarman  I. 

The  inscription  was  edited  by  Finot  (  B.  E.  F.,  Vol.  IV, 
p.  963,  No.  XXI  ).  For  localities  (  cf.  No.  4).  It  is  inscribed 
on  the  three  faces  of  a  stelae  containing  respectively  20,  21 
and  9  lines.  The  language  is  Chain. 

The  inscription  gives  an  interesting  account  of  the 
career  of  king  Jaya  Harivarmadeva  and  records  the  erection 
of  a  temple  and  statues  in  honour  of  the  god  Srlsftnabhadre- 
svara. 

TRANSLATION. 

Hail  !  There  is  the  king,  His  Majesty  Sri  Jaya  Hari- 
varmadeva prince  Siviinandana,  son  of  His  Majesty  Sri 
Pnrama-Brahmaloka,  belonging  to  Brahma-Ksatriya  caste, 

and  the  grandson  of    His  Majesty    Sri   Rudraloka 

murti,  the  very  eminent  king.  Jaya  Harivarman  is  born  of 
Paramasundan  Devi  also  known  as  the  queen  Jinjyan  ;  his 
personal  name  was  Ratnabhumivijaya.  He  was  a  descendant 
of  Sri  Paramabodhisatva,  the  supreme  king ;  Jaya  Ilari- 
varman  is  very  beautiful  and  endowed  with  the  complete 

32  signs according  to  the  Artlia-purana^istra   which 

has  praised  it  beforehand.  Jaya  Harivarman  is  skilful  and 
experienced  in  the  knowledge  of  G4  kcda*,  viz.,  the  (irammar 
etc.,  up  to  the  knowledge  of  the  supreme  truth.  Jaya 


179 

Ilarivarman  has  great  strength  ;  he  is  skilful  in  the  appli- 
cation of  all  the  arms,  heroic,  and  proud.  He  dispersed  the 
hosts  of  enemies  in  all  the  battlefields.  When  Jaya  Hari- 
varman  went  to  the  southern  country,  the  king  of  Cambodge 
commanded  the  general  Sankara,  the  foremost  among  his 
generals,  to  go  with  the  troops  of  the  district  (  Pramaua )  of 
Sipakhya  and  fight  in  the  plain  of  Rajapura.  Jaya  Hari- 
varman  fought  against  general  Sankara,  and  all  the  other 

Cambodian   generals   with  their  troops.      They  died 

in  the  field  of  battle  in  the  Pramana  of  Tliu The 

king  of  Cambodge  sent  an  army  thousand  times  stronger 
than  the  previous  one  to  fight  in  the  plain  of  Virapura. 
Jaya  Harivarman  completely  defeated  the  Cambodian  troops 

The  king   of    Cambodge  consecrated    as  king 

the  Ksatriya  prince  Harideva,  his  brother-in-law,  the 
younger  brother  of  his  first  queen  ;  and  he  commanded  vari- 
ous generals  to  lead  the  Cambodian  troops  and  protect  the 
prince  Harideva  until  he  became  king  in  the  city  of  Vijaya. 
Jaya  Harivaiman  returned  to  Vijaya.  The  two  parties 
fought  in  the  plain  of  Mali! 'a.  Jaya  Harivarman  destroyed 
the  king  with  all  his  Cham  and  Cambodian  generals  and 

the  Cham  and  Cambodian  troops;  they  all  perished 

Jaya  JIarivarman  reigned  as  supreme  king  from  this  time. 

Tho  king  of  Cambodge  learnt    thot  the  prince  Harideva, 
his  broth  ir-in-law,    had    perished    with    all    his    troops    and 

generals by  the  prowess  of  JajTa  Harivarman. 

Then the  neighbourhood  of  Vijaya 

The  king the  kings   of  Kiratas, the 

plain,    the  forest    of   south,   the  village  of  Slay  as  far  as  the 

forest  Vatta  (?) fight.     Jaya    Harivarman    defeated 

the  army    of  the  Kiratas.     The  Kirata  kings    proclaimed  his 
brother-in-law  Van^araja,  brother  of  his  wife,   as  king  in  the 


180 


city  of  Madhyaraagrftma Jaya  Harivarman  led 

his  army,    defeated  VanSarftja,    captured    the    Kirata   army, 

and  defeated  them  all The  king   of   Yavana8, 

learning   that  the  king  of  Cambodge    had  created  difficulties 

in  the  way  of  Jaya  Harivarman proclaimed 

VaiiSaraja,  a  citizen  of  Champa,  as  king;  he  gave  him  several 
Yavana  generals    together  with    hundred  thousand  valorous 

Yavcma  soldiers the  plain  of   Dal™   and  the  plain 

nVht.     Then  Jaya  Harivarman  conducted    all  the 

troops  of  Vijaya The  two  parties  were    engaged 

in  a  terrible  combat.     Jaya  Harivarman   dbfeated  Vansaraja 

with  all  the Large  number  of   \\wantt   troops 

lay  dead   on  the  field.     Jaya    Harivarman    took    booty    and 
gave  it  to  the  temples  of  Sudan    and  Son,    and  lie  gave   the 

Cham  servants Jaya  Harivarman  installed  a  lihga 

on  the  Mahlsaparvata,  the  yah  Tdah.  He  gave  the  northern 
Temple  to  his  father  Sri  Parama  Brahmaloka.  He  gave  to 

his  mother,  the  queen  Jifi.jyaii,   the  temple He 

gave  the  statues  to  these  S<Wt  mx.  Beaules,  formerly  Jaya 
Harivarman  made  a  vow  to  the  god  SrIsAnabhadre?yara  to 
give  him  a  temple  on  the  Yugvan  mount  because  Sri«ana- 

bhadresvara In  conformity  with  that  vow  he 

has  installed  these   statues  on  the  mount  Vugvan 

Srl^  An ftbhadre?  vura. 


No.    73. 

Myson  Pillar  Inscription  of  Jaya 
Harivarman  I. 

The  inscription  was  edited  by  M.  Finot  (  F>.  E.  F.,  Vol. 
IV,  p.  9G6,  No.  XXII  A  ).  For  localities  ( cf .  No.  4).  It  is 
engraved  on  a  pillar  and  contains  I)  lines  of  writing,  lines  1-5 

O  A 


181 

being  in  Sanskrit,  and  lines  5-9  in  Cham.  The  Sanskrit 
portion  is  written  throughout  in  verse  with  the  exception  of 
the  invocation  at  the  beginning.  There  are  altogether  4 
verses,  the  metre  being  v.  1,  Indravajra;  vv.  2,  4,  Sragdharft; 
and  v.  3,  Up?ijati. 

The   inscription  records    the  donations  of  king  Sri  Hari- 
varmadeva  to  the  temple  of  Srlsanabhadre^vara. 

T  E  X  T  . 


I. 


II. 


III. 


IV. 


IM  rT^  • 


1.  Rend 

2.  Road  '  *6  '• 


TRANSLATION. 

1.  Hail,  the  poetry  of  the  king  of  kings. 

Let  all  bow  down  to  him,  the  destroyer,  who  embodied 
the  entire  world  in  himself,  and  permeated  everything,  as 
he  thought  that  the  performance  of  sacrifice  will  be  difficult 
for  the  men  of  the  world  who  desire  it,  should  he  remain  far 
away  from  them. 

2.  At  first,  the  daughter  of  the  king  of  Mountains,  who 
was  the  second    (  i.  e    partner    or    spouse)    of    Siva,    and  yet 
second  to  none  (  /'.  e.  incomparable  ),  had  only  one  body    with 
Gaurindra  (i.  /?.  Siva).     Then    site  was    separated  by    Bhima 
(Siva)    from    his    body;    but    again    she    was    embraced    by 
Sarikara    for  pleasure      Let-  the    Lord    of    Parvati,    who    en- 
gendered   this  world    by  union    with    her,    faithfully    adore, 
from  fear    ae  it  were,    by  his   words,    and  in    his  mind,    that 
goddess  who    is  worthy  of    being    adored  with   joy    by    Siva 
(  or    object    of   adoration    to    Sivananda,    the   name   of   king 
HarivarmA  ). 

3.  The  temple  of  Srl<anubhadre.-;varn.  the  Sun  ( -i  *.  the 
best)  of  the  temples,  formerly  made  by  Uroja,  was  destroyed 
by    the    enemies.       Having    killed    those    destroyers    in    the 
battle  I,  an  incarnation  of  Uroja,  have  built  it  again. 

4.  The     illustrious    Uroja,     having    installed    Srl^ana- 
bhadreSvara  of  unbounded  jo}',    and  having   marked  the  high 
summit  of  the  Vugvan  mountain    as  the  imperishable    abode 
of  the  grds,    disappeared.      I,  another  Uroja,    have  restored 
the  very  beautiful    temple  of    that  god    that   was  destroyed, 
and  have  installed  IVa  on  the  mount  Vugvan  according  to  an 
old  vow. 

[Cham]  Seeing  that  the  supreme  god  had  been 
plundered  with  all  his  temples,  and  had  suffered  outrages  in 


183 

the  hands  of  a  powerful  enemy,  I,  the  king  Sri  Harivarma- 
deva,  prince  Sivanandana,  son  of  king  Sri  Parama-  Brahma- 
loka,  have  re-established  the  temple  in  its  old  beauty.  And 
I  have  given  all  the  necessary  things  to  this  god.  And  all 
the  kings  reigning  in  future  in  the  kingdom  of  Champa  who 
would  be  devoted  to  the  god  in  mind  and  deed  (lit.  external- 
ly and  internally  )  would  surely  enjoy  his  favour  both  in 
this  world  and  in  the  next  ;  therefore,  I,  the  king  Sri  Hari- 
varmadeva,  prince  SivAnandana,  have  been  pious  towards 
the  god  and  full  of  faith  in  all  circumstances. 

No.    74. 

Myson  Stelae  Inscription  of  Jaya  Hari- 
varman   I,  dated    1079  S. 

The  inscription  was  edited  by  Finot  (B.  E.  F.,  Vol.  IV, 
p.  955,  No.  XX).  For  localities  (cf.  No.  4).  It  was  engraved 
on  the  3  faces  of  a  stelae  containing  respectively  19,  24  and 
25  lines.  The  first  41  lines  are  in  Sanskrit  and  the  rest  is 
in  Chain.  The  Sanskrit  portion  contains  34  verses  and 
three  prose  pieces  in  addition  to  the  word  '  svaxti'  at  the 
beginning.  The  metres  used  are:  A.  vv.  1-3,  11,  15,  Sloka; 
vv.  4-10,  Indravajrfi;  v.  12,  Vasant&tilaka  ;  vv.  13-14, 


B.  vv.  1-7,  IndravajrA;  v.  8,  Aryii  ;  vv.  9-18,  Sloka; 
v.  19,  UjajAti. 

The  inscription  records  the  donations  of  king  Sri  Jay* 
Hftrivarrnadeva  to  the  god  Sri  Hari  vanned  vara. 

TEXT. 

(a). 


I. 


IL 


III.   f«i  ^4  1*1  m  i^ 
IV. 


V.  ^ffrrar: 


VII.  qfrn£r; 


1*4 

V 


1.      Read 


VI. 

:  I 


VIII. 


^ft  il^MI  II 
IX. 


185 
X. 


XI.  T?ff 
XII. 


XI  11. 


^j  I  <=t* 


XIV. 


' 

XV.  *rr 


r:  H 

r^j- 
I- 


II.  ------  ^Kinn^  ---  I 

----  ^f^t:f^\r<!^^t|   ?4+l*\  ^TfU  I 

. 


1.  Koad 

2.  Head 


186 


IV. 


V. 


VI.  Jjr 
VII. 


VIII. 


IX.  ^^ 
X. 


RTTT 


rT  H 


:  li 


grr 


XV.     I 


XI. 

<£«I<J«ICT: 


XII.  m  srr^  ?jl:*«roRC  «rerf 

•  fNP     •  ^^ 

STC^T  fjvr«4HiH,  ^»+^r  Tn^ra'  ^^npT^  11 
XIII.  ^ 


:  n 


TRANSLATION. 

(a). 


Hail  ! 


u 

fttNr  ^vjnr^TM^  vri  u 
XVI.  ^rsir  ^€rr  f^rqr4?^r  <T3rr^  ^^^m^r  i 

?*ff^rre?T£rr  5[^[!:<55Tjrs^i  ^rtn  ^rd^^riJ^sr^r  u 

XVII. 


XVIII. 
XI  X. 


1.  Homage  to  biva,   the  lire  from  whose  eyes  consumed 
the  Cupid  whose  exploits  were  terrific  and  marvellous. 

2.  The  prince  Sivanandana,    son  of  king   Brahmaloka, 
husband  of  the  queen  Nai  Jiimyan,  was  king  ......... 


1.     Read^W.  2.     Read 


188 

3.  From  the  point  of  view  of  knowledge,    intelligence, 
work,  beauty,  eloquence  and  mental  powers,    the  king  is  the 
foremost  of  kings,  like  his  father. 

4.  In    him    the    kings    beginning    with    Uroja    became 
incarnate  in  their  parts,  according  to  their  own  desire.     Aja 
(god  Brahma),    wishing  for  rest,    gave    his    own  prowess    to 
those  four  kings  for  protecting  the  world. 

5.  Glory  and  knowledge,  which  are  by  nature  liable  to 
move   from  place  to  place  by  means  of   a  multitude  of   rapid 
words  (i.  e.  popular  reports),   are  dearer  unto  this  impartial 
king  than  the  immovable  earth,  although  they  are  inconstant 
in  the  case  of  all  others. 

6.  His  beauty,  very  auspicious   through    its  excellence, 
could  be    inferred    only    from  the    statement    that    since    his 
birth,    he,    not  Kama,    is  the  standard  of  comparison    for  the 
beauty  of  youth. 

7.  Glory,    although  inconstant    and  desirous  of  moving 
to  others'  place,    was  his  clever    spouse  for  a  long  time.     His 
enemies  were  unable  to  gain  her,  out  of  fear  or  out  of  regard 
for  his  terrible  fame  achieved  in  the  past.1 

8.  Triumphant    over    the    unconquered   Moon2    by    his 
beauty,    his  shining  glory    went  in  all  directions    in  order  to 
surpass  (lit.  conquer)  the  glories  of  Rama  and  Krsna,    iirinly 
established  in  all  directions. 

9.  The  multitude   of   the  heads  of   his  enemies,    cut  off 
by  his   sword  in    a    great  battle    and   scattered    in    the    fcky, 
appeared  like  the  scattered  heads  of  Rahu,    the  enemy  of  the 

1.  The  word  'tayaiva*  is  inexplicable.  It  may  be  a  mistake 
for  *tathaiva*.  The  words  4gatut;  and  4°gatadhikITnksyn'  are  also 
difficult  to  construe. 

2.     WlftssTO  (sffisrl  or 


189 

Moon,   who  is  the  morsel  of  food  of  the  chief  gods   dwelling 
in  the  Meru. 

10.  Even  the  powerful  Kali   was  unable  to  destroy  the 
royal   power   of  that   ocean  of  strength,   as  the   portentous 
whirlwind  is  unable  to  extinguish  the  light  of  a  jewel-lamp. 

11.  The  Cupid  being   destroyed  by  &va,    Rati   became 
devoid  of  pleasure  ;   but  she  would  not  have  become  so   if  she 
had    seen    the    king,     for    then    she    would    have     certainly 
thought  "  This  is  my  beloved." 

12.  Dividing    his    essence,     under    the     form    of    four 
Ramas  riz.  Rama  and  his  three  younger  brothers,  Visnu  had 
four  bodies  each    endowed  with  inferior  qualities.     This  king 
is  however  unique  Visnu  with  a  complete  body;  he  is  modest 
and  the   foremost  of    men  who  are    the  repositories  of   quali- 
ties. 

13.  It  appears  as  if  the  king,    who  is  cleverer   than  the 
husband    of   Sri,    announced    himself   as    the  suitor    for    the 
hands  of   Sri    as  everybody  could    infer  from  the   following 
qualities  of  the  king    viz.  the  intelligence  of  Mahadeva,    tha 
creative  power  of   Brahma,    the  eloquence  of   Bihaspati,    the 
mercy    of    Buddha,    and    the  beauty    of    Cupid,    the    son    of 
Visnu.1 

14.  "  To  what    heaven  are    you  taking    us,    O   Lord  !" 
said  the  descendants  of  the  Ksatriyas  when   he,  who  has  the 
form  of  Vibhu,  gladly  and  with  calm  composure,  made  them  gifts 
of  wealth,  jewels,  lordly  elephants,  slaves  and  other  rewards, 
after    having,    in    each  battle,    despatched,  by  the  power   of 
his    terrible  arm,    to  the    abode    of    Vibhu    (  i.  e.  killed  ),  the 
enemy  kings.2 


1.  The  words  4^<6!  '  and  4  3^fa;  '  are  not  intelligible, 

2.  It  is  difficult  to  construe  ' 


190 

15.  The  king  resembles  the  sun  in  point  of  purity 
and  power  ;  both  are  foremost  among  the  valorous  ones,  and 
shine  with  splendid  lustre  in  piercing  darkness  ;  and  while 
the  king  is  resorted  to  by  the  chastened  enemies  (  Ucchista- 
dvisat  )  the  sun  is  resorted  to  by  fire  (  ucchista-dvisat  the 
destroyer  of  refuse  of  matter  ). 


Sixty-four  arts. 


4.  By  the  foremost  among   those  who  were   overpower- 
ed by  his  prowess the  kings  who  desire  prosperity 

must  respect  and  honour  him  in  their  kingdoms. 

5.  The  enemies,    heroic,    valiant  and  very  fierce  though 
they  are  in  battles,   alwa}rs  fly  away  at  the  approach  of  that 
powerful  king,  like  snakes  before  Garuda. 

6.  As  the  beauty  of  the  lotus  proceeds  from  the  power- 
ful sun,  so  the  varied  riches  of    the  men  verily  proceed    from 
that  powerful  king. 

7.  The  kings  who  submit  to    and  wait  upon  him,    who 
is  dear    to  his  friends,    are  protected    from    enemy  kings,    as 
the  Saivas    who   take  refuge    in  Siva    are  delivered  from  the 
ocean  of  existence. 

Even  the  best  of  noble  lords,  who  were  themselves 
waited  upon  with  folded  hands  by  hosts  of  cheerless  enemy 
kings,  and  the  fine  ornaments  of  whose  fingers  were  illu- 
mined by  the  splendour  of  the  jewel  called  padmaraga,  were 
struck  dumb  with  astonishment  by  thinking  of  the  beautiful 
moon-like  face  of  the  king  and  lord  of  the  earth  HarivarmA, 
and  of  the  riches  that  were  exacted  by  him  from  hosts  of 
kings. 


191 

8.  The  king  Harivarm&,    possessed   of   supreme  glory, 
installed    the   god  Harivarrnesvara   in  the   year   denoted  by 
1  vila-Saila-kha-SaSaiika'  (1070). 

Thus  on  the  strength  of  the  evidence  of  Puriinartha  one 
can  infer  that  '  The  king  Sri  Ja}ra  Harivarma  is  Uroja 
himself/ 

9.  Born  of    a  beautiful  woman    in  the  Ksatriya  family, 
son    of   a    consecrated    king,     he.     the    lord,    was    the    most 

o '  '  ' 

precious  jewel  of  his  village,  as  Kanstubha  is  on  the  breast  of 
Hari. 

10.  Ht^  had    no    younger  brother.      Lord   of    the    world 
by  his   high  birth,    he   enjoyed  pure  happiness,   a  sign  of  the 
prosperity  of  Champa. 

11.  At  first,  having  quitted  his  ovrn  country,  he  spent  a 
long  time  in  foreign  lands  amid  joys    and  sorrows.     Then  he 
came  back  to  Champa. 

12.  To  the    east    of    the  temple    of   Guhesvara,    on  the 
river  '  Yarn!'   close  to  Gatyagati,1  he  defeated    and  killed  the 
king  and  took  possession  of  the  throne. 

13.  In  accordance    with  his   former    vows  he  first    des- 
troyed the    soldiers  of    Cambodge  and  Yavana,   and  then   re- 
erected  the  temple  of  Siva  which  they  had  destroyed. 

14.  Having    obtained    sovereignty,    he  took    possession. 
of   the    land   of   Kambu    out  of   compassion    and  tested    the 
strength  of  her  army. 

15.  In  conformity  to  a  previous  vow,    he  installed,    for 
obtaining    success,    a  Siva    on  the    mountain    called  Vugvan, 
which  was  his  own,  being  marked  in  a  previous  birth. 

1.  Hubor  explains  4  Gatyagati '  as  *  where  sho  (river  Yn'mr) 
appronches  and  moves  away  from  the  temple.'  It  is  probably  the 
name  of  a  place, 


16.  Under  his  rule   flourished  all    the  gods,   as  well  as 
the  people,  in  abundant  riches ;    the  earth  prospered  in  a  fair 
share  of  rain,    and  the  city   of  Champa   did  thrive   as  if   the 
Golden  Age  come  back  to  it. 

17.  Uroja    is   popularly   accepted    to  be    the   same    as 
Sivftnandana    and  this    is  confirmed  by  Puranartha,    which  is 
looked  upon  as  a  mine  (lit.  mountain)  of  useful   information 
in  this  world. 

18.  Four  times  I  have  been  incarnated  as  Uroja;    lest  I 
be  not  born  again,    I  le-install  this  Siva    in  fulfilment  of  the 
promise  I  made  before. 

19.  The  god  of   gods  M'l^anabhadresvara,    and  the  god 
of  gods    established  on  the  Vugvan  mountain, — both  will   be 
enriched  by  that  king  who  is  a  portion  of  myself  longing  for 
the  glory  of  a  Saiva. 

Such  is  the  PuranTirtha,  description  of  Uroja,  which  the 
world  must  know. 

Here  (  is  a  list  of )  the  plots  of  ground  (  sthAna  )  and 
the  fields  of  the  kingdom  of  Champa  which  the  king  Sri 
Jaya  Harivarmadeva  gives  to  the  god  Sri  Harivarmesvara 
( list  follows  ). 


No.    75. 

Batau  Tablah  Inscription  of  Jaya  Hari- 
varman  If  dated   1082  S. 

This  Sanskrit  inscription  is  engraved  on  a  granite  boulder 
called  Batau  Tablah  which  is  lying  in  the  fields  near  the 
village  of  Ram  in  the  southern  portion  of  the  valley  of 
Panrang.  This  superb  monument  contains  17  linen  of 
writing  in  large  and  beautiful  characters  and  gives  an 


interesting  account  of  the  chief  events  of  the  reio-n  of  king 
Sri  Jaya  Harivarmadeva,  son  of  Sri  Jaya  Rudravarmadeva, 
who  belonged  to  Ksatriya  family  on  both  his  father's  and 
mother's  side.  The  events  are  arranged  under  different 
dates  of  the  saka  era : 

S.  1069 — Sii  Jaya  Rudravarman,  an  incarnation  of 
Visnu,  died  at  Panduraiiga,  and  the  people  of  this  town  in- 
vited Harivarma  to  be  the  king  of  Champa. 

S.  1069 — Large  bodies  of  troops  from  Cambodge  and 
Vijaya  attacked  the  king  at  Chaklyan  (probably  the  Village 
of  Chakling  close  to  the  findspot  of  this  inscription). 

S.  1070 — Large  bodies  of  troops  from  Cambodge  and 
Vijaya  attacked  the  king  in  the  plain  of  Vlrapura  at  the 
field  of  Kayev.  Fortunately,  the  king,  possessed  of  heroism 
without  comparison,  defeated  them  in  the  twinkling  of  an 
eye. 

S.  1071 — King  Harivarma  vanquished  Harideva  whom 
the  king  of  Cambodge  placed  in  charge  of  Champa,  and 
defeated  the  troops  of  Cambodge  and  Vijaya  in  the  plain  of 
Main. 

The  king  was  consecrated  to  the  throne  with  due  cere- 
monials and  defeated  an  Annamite  army  sent  against  him. 

S.  1073— -Some  battles  (details  lost). 

S.  1077 — The  troops  of  Pfinduranga  did  some  thing  (de- 
tails lost ). 

S.  1082 — Some  battles  (details  lost).  The  king  made 
some  donations  to  the  god  Jaya  Harilihge^vara. 

J.  A.  1888(1)  p.  83,  No.  395. 
J.  A.  1891  (l)pp.  38  if. 

[The  dates  as  originally  read  by  Aymonier  have  been 
corrected  by  M.  Finot  (B.  E.  F,,  Vol.  XV,  No.  2,  p.  50)]. 


194 

No.   76. 

Po-Nagar  Temple  Inscription  of  Jaya 
Harivarman   I,  dated    1082  S. 

The  Sanskrit  portion  was  edited  by  Bergaigne  (Corpus 
No.  XXXII,  p.  282 )  and  the  Cham  portion  by  Ayrnonier 
(J.  A.  1891,  part  I,  p.  41).  The  date  previously  read  as 
1092,  was  corrected  by  Finot  ( B.  E.  F.,  Vol.  XV,  No.  2,  p. 
50,  fn.  1 ). 

The  inscription  is  engraved  on  the  right-hand  door- 
pillar  of  the  temple  to  the  left  at  Po-Nagar.  It  contains 
8  lines  of  writing,  the  first  two  and  a  part  of  the  third  being 
in  Sanskrit  and  the  rest  in  Cham.  The  Sanskrit  portion 
consists  of  one  verse  in  Vasanta-tilakfi  and  is  merely  an 

is 

invocation  to  the  goddess  of  Yapu  Nagara.  The  Cham 
portion  records  the  victory  of  king  Sri  Jaya  Harivarman, 
prince  Sivanandana,  son  of  king  vSri  Jaya  Kudravarman. 
The  king  is  said  to  have  triumphed  over  all  his  enemies,  to 
wit:  the  Cambodgians,  the  Annamites,  the  people  of  Vijaya, 
AmaravatI  and  all  the  countries  of  the  north;  the  countries 
of  the  south  and  Pfinduran^a,  the  regions  of  the  wast  and 
the  Rade,  the  Mada  and  other  barbarous  tribes.  The  king 
being  thus  constantly  victorious,  mude  many  gifts  to  the 
goddess  of  the  kingdom  in  1082  suka  ^  =  1100  A.  ]).), 

T  EXT. 


195 
TRANSLATION. 

After  tasting  the  pleasures  of  sovereignty  extending 
over  the  entire  surface  of  the  land  as  far  as  the  sea,  and 
looking  forward  to  the  pleasures  of  sovereignty  over  gods  in 
heaven,  he  first  of  all  honoured  the  goddess  called  Yapu- 
nagara  by  giving  her  great  riches. 

No.   77. 

47  Hoa-mi  fragmentary  rock  Inscription 
of  Jaya  Harivarman  I. 

The  inscription  is  engraved  on  a  rock  at  Hoa-mi  in  the 
district  of  Quang-Nam.  The  inscription  records  the  victories 
of  Harivarman  against  the  Khmers  and  the  Annamites. 

(  J.  A.  1896,  part  I,  pp.  148-149). 

No.   78. 
44  Myson  Temple   Inscription. 

This  fragmentary  inscription  in  Temple  A,  at  Myson, 
records  that  it  was  restored  by  king  Vijaya  Sri  Harivarma- 
deva. 

B.  E.  F.,  Vol.  IV,  p.  977,  No.  XXVL 

No.   79. 

Myson  Temple  Inscription  of  Jaya  Indra- 
varman  IV,  dated   1085  S. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.,  Vol. 
IV,  p.  969,  No.  XXIII).  For  localities  (cf.  No.  4).  It  is 
engraved  on  a  pillar  in  the  temple  and  contains  19  lines. 


196 

The  language  is  Sanskrit  and  the  inscription  is  written 
throughout  in  verse.  There  are  altogether  six  stanzas,  the 
metre  being  vv.  1,  3-6,  Indravajra  and  v.  2,  Vamsastha. 

The  inscription  records  the  donations  of  king  Sri  Jaya 
Indravarman  of  Grainapura  to  the  god  £rlsanabhadre3vara 
in  the  year  1085  (  =  1163  A.  D.). 

TEXT. 


I. 


II. 


III. 


IV. 


V. 

SJ  g^rf^r 


1.     Read  W3*.  2.     Head 

3.     Read^fl:-  4.     Read 


197 
VI.  <Jc*»Hl»)l  cf5T 


TRANSLATION. 

1.  Pu  ciy  Anak   £ri  Jaya  Indravarma,    of   Gramapura, 
has  given  this,    like  a  bejewelled  peak,    to  the    god    of  gods, 
Sri^anabhadresvara  in  the  year  denoted  by  '  arrow-eight-eky- 
moon  '  i.  e.  1085. 

2.  That  godly    king  being   elevated  to    the  position    of 
over-lord,    Brahma    (  Hiranya-garbba  )   was    no     longer    the 
lord   of   creation.       The   king    then    made   himself   such    a 
hiranya-garbha1   (i.  e.  one  filled  with  gold)  by  mBans  of  his 
brilliant    valour,    and  was    on  that    account   praised    by  the 
honest  men. 

3.  The  five-faced  god  was  unable  to  give  his  blessings  to 
the  king  in  all  the  ten  directions   (on  account  of  the  wisdom 
of  the  great  king  ?)  ;  so  for  protecting  the  king  he  has  again, 
to-day,  put  on  five  faces  (  thus  making  ten  in  total  ). 

4.  Sarvva,  who  is  worthy  of  praise,  has  a  great  store  of 
words,  as  is    apparent  from  his  (  five  )  great  and  visible  faces. 
But  although  presented  with  a  golden  kosa  he  remains  dumb 
before    its   unique    splendour,    not  having    anything    to  give 
which  equals  in  splendour  the  thing  that  was  given  to  him. 

5.  In  order   to  sing   simultaneously    the  glories  of   the 
king's  five-fold  virtues  viz.  mercy,   fame,   merit,   beauty  and 
strength,  MaheSa  has  assumed  five  faces  as  well  as  five  ko^as 
(coverings  or  vocabularies).2 

1.  Hence  the  contradiction. 

2.  *  Pafu'a  satkoSanam  '    is  taken  in  a  collective  sense.     The 
proper  from  would  be  '  satkosunapaiicakam.' 


198 

6.  232  golden  panas,  82precious  sfcones,  67  groups  of 
pearls,  and  200  patiae  of  silver  have  been  given  for  the 
ko£a. 

No.   80. 

Po-Nagar  Temple  inscription  of  Jaya 
Indravarman  IV,  dated   1089  S. 

It  records  the  donations  to  the  goddess  Bhagavati 
Kauthflresvari  made  in  1089  Saka  (  =  1167  A.  D.)  by  king 
Jaya  Indravarmadeva  ( Gr&mapura  vijaya ),  the  queens, 
ParameSvari  and  Raya,  princess  BhagyavatI,  daughter  of 
the  king,  princess  Sumitra,  princess  Sudakriinft  and  Man  si 
ai  Gramapura  vijaya.  The  donations  consisted  of  various 
ornaments  and  utensils  of  gold  and  silver  including  a  ruidcuta 
(crown)  and  a  kalasa  ( pitcher )  in  gold,  sandal-wood  etc. 
Part  of  thess  donations  was  made  when  the  kinjj  went  to 

o 

conquer  Cambodge. 

J.  A.  1891  (1)  pp.  44-45. 

B.  E.  F.t  Vol.  XV,  No.  2,  p.  50. 

No.   81. 

Myson  Stelae  Inscription  of  Jaya  Indra- 
varman IV,  dated   1092  S. 

The  inscription  was  edited  by  M.  Finot  ( B.  E.  F.,  Vol. 
IV,  p.  970,  No.  XXIV;  also  cf.  B.  E.  F.,  Vol.  XV,  No.  2, 
p.  50 ).  ( For  localities  cf.  No.  4 ) :  It  iw  engraved  on  a 
single  face  oi'  a  stelae  and  contains  21  lines  besides  the  invo- 
cation. The  language  is  Charn. 

The  inscription  records  the  donations  of  king  Sri  Jaya 
Indravarman  of  Gramapura  vijaya  to  the  god  Srl'anabhadre- 


199 

6vara,    and  the    installation  of    various  images  by    the   same 
king. 

TRANSLATION. 

Salutation    to    Siva. 

There  is  a  king  Sri  Jaya  Indravarmadeva,  belonging  to 
a  famous  place  known  as  Gramapuravijaya.  The  king 
reigned  at  first  for  the  good  of  the  world.  He  possesses 
large  army  (prthuvala)  and  is  proud  of  his  heroism ;  he  is 
skilful  in  the  use  of  all  arms ;  victorious  over  all  enemies  in 
battles;  versed  in  all  the  sastras,  viz.  Grammar,  Astrology 
etc.,  and  learned  in  all  the  philosophical  doctrines  c.  n.  the 
doctrine  of  Mahayana.  He  possesses  exceptional  beauty  and 
charm  ;  he  is  energetic  in  the  protection  of  all  creatures,  and 
skilful  in  the  application  of  the  four  means  viz.  c<  nciliation, 
liberality,  dissensions  and  chastisement.  Versed  in  all  the 
Dharma^astras,  notably  the  Naradlya  and  Bharggavlya,  he 
takes  pleasure  in  Dharma,  and  makes  gifts  to  all  people. 

The  prince  installed  Buddha  Lokesvara,  Jaya  Indra- 
loke^vara  and  BhagavatI  Sri  Jaya  Indresvarl  in  the  district 
of  Bnddhalok'i,  and  BhagavatI  Sri  Indra-Gaurisvarl  in  that 
of  h:  I  Vinfiyaka. 

The  Prince  knowing  that  Sri^inabliadresvara,  who  is 
a  portion  of  Siva,  always  grants,  in  all  the  worlds,  his 
favour  to  the  pious  men  according  to  their  desire,  has  given, 
at  different  times,  all  the  riches  and  all  the  necessary 
articles  to  Siisanabhadre^vara,  for  the  sake  of  increasing 
his  merit. 

In  the  first  place  he  has  given  a  golden  ko^a,  weighing 
137  thil  with  an  alloy  of  200  thil  of  silver,  decorated  with  all 
the  jewels,  such  as  dhuni  and  sapphire,  in  the  Saka  year 
1085. 


200 

Then  he  has  constructed  an  antaryrha  with  sandal-wood 
weighing  2  bhara,  9  tul ;  the  amount  of  silver  applied  in 
the  decoration  of  this  antargrha  weighed  1096  thil  and  the 
gold  coating  of  the  summit  of  the  antargrha  weighed  26  thei. 

A  Crandn  was  constructed the  four  golden  nftgas 

decorating  the  cranari  contained  30  thci  (of  gold)  and  17  thil 

of  silver.  A  tangau  of  silver 495  thil  with  a 

gem  called  Siiryakanti  (?)  at  the  top.  All  these  have  been 
given  in  £aka  1086. 

Then,  in  6aka  1087  he  has  given  a  sanrauii  of  gold 
weighing  17  thil,  a  golden  vessel  weighing  24  thei  with  an 
alloy  of  26  thei  of  silver;  a  golden  pitcher  of  8  thei;  a  bale  of 
gold  of  2  thil;  a  srumvil  of  gold  of  45  thci  with  an  alloy 

of  99  thil  of  silver a  nagapattra  coated  with  golden 

plate  ( ? ). 

Besides,  in  saka  10S9  he  has  given  a  tralay  of  gold 
weighing  294  thei;  a  hluk  of  gold  of  100  thei. 

In  £aka  1090  he  has  given  large  elephants,  male  and 
female  slaves  etc. 

In  saka  1092  he  has  decorated  the  temple  of  Srl?ana- 
bhadreSvara  with  10  bhara  3  tul,  5  kfir  17  thc.l  of  silver;  and 
he  has  applied  82  thei  of  gold  for  coating  all  the  pinnacles  of 
the  temple  with  gold. 

The  king  has  given  all  thebc  things,  being  wholly  de- 
voted, in  mind,  body  and  speech. 

No.   82. 

33  An  Thuan  stelae   Inscription  of 
Jaya  Indravarman   IV. 

This  Cham  inscription,  engraved  on  two  faces  of  a 
stelae  at  An  Thuan  (cf.  No.  83  below),  contains  20  lines  of 


201 


writing.  They  record  oaths  of  allegiance  made  by  three 
dignitaries  to  the  king  £ri  Jaya  Indravarmma  Deva.  The 
three  dignitaries  are  named  Taval  Vlra  Simha  On  Vayak, 

Taval  Suradhika  Varma  on  ja and  (Taval)  Vikranta 

Simha  On  Dhun.  The  oaths  contain,  among  other  promises, 
riot  fully  intelligible,  ar  undertaking  to  the  effect,  that  the 
chiefs  and  their  children  will  fight  for  their  lord  in  case  of 
war,  as  long  as  they  live. 

J.  A.  1888(1)  p.  88,  No.  424. 
J.  A.  1891  ( 1  )  p.  46,  No.  424. 


No.    83. 

An   rhuan  Stelae  Inscription  of  Jaya 
Indravarman   IV. 

The  Sanskrit  portion  of  the  inscription  was  edited  by 
M.  Bergaigne  (Corpus  No.  XXXIII,  p.  286)  and  the  Cham 
portion  by  Aymcmier  ( J.  A.  1891  [1]  pp.  45-46). 

The  inscription  is  engraved  on  the  two  faces  of  a  stelae 
found  at  An  Thuan  in  the  district  of  Binh  Dinh.  In  addi- 
tion to  syllable  om  there  are  two  lines  in  Sanskrit  on  one 
face  and  three  lines  in  Cham  on  the  other  face.  The  Sans- 
krit portion  contains  a  verse  in  Indravajra.  The  text  shows 
already  the  beginning  of  the  effect  of  barbarian  influence  on 
Sanskrit. 

The  Sanskrit  portion  contains  an  invocation  to  Siva. 
The  Chain  portion  refers  to  the  gifts  of  slaves  and  goods 
made  by  king  Sii  Jaya  Indravarmadova  of  Graiuapura  to 
the  goddess  of  the  kingdom  (pu  Nagara  ). 


202 
TEXT. 


TRANSLATION. 

Hail  !  magnificent  is  the  king  by  nature  !  Hail  ! 
powerful  are  the  images  of  Siva  and  IT  mil;  Hail  !  all  my 
subjects  and  slaves,  may  you  be  protected  by  Siva  and  Uma, 
whose  protection  is  ever  sought  by  mankind, 


No.    84. 
Myson  Pillar  Inscription  dated   1125  S. 

The  inscription  was  edited  by  M.  Finot  (  B.  E.  F.,  Vol. 
IV,  p.  970,  No.  XXIV,  B.,  C.).  It  was  engraved  on  two 
faces  of  the  same  pillar  which  contains  No.  81,  and  contains 
38  lines  of  writing  besides  the  invocation.  The  language  is 
Cham. 

The  inscription  consists  of  two  parts.  The  first  refers 
to  king  Suryavarman,  and  the  second  to  a  yuvaraja  named 
Managahna  oh  Dhanarati.  But  the  two  parts  are  written 
consecutively  and  form  one  single  narrative,  viz.,  the  fight 
against  Cambodge.  The  object  of  the  inscription  is  to  record 
the  installation  of  an  image  of  $iva  by  the  yuvaraja  in  £ 
1125  (  =  1203  A.  D.). 


1.     Head  ' 
i>.     Road  ' 


203 

TRANSLATION. 

Salutation    to    Siva, 

* 

There  is  a  king,  Sii  Siiryavarmatleva,  prince  Sii  Vidya- 
nandana,  of  Tumprauk-vijaya.  The  king  practised  the 
Mahayana  dharnm  following  the  instructions  of  true  know- 
ledge. In  his  early  youth,  in  the  £aka  year  denoted  by 
'  sea-sky-moon-moon '  i.  e.  1104,  he  went  to  Cambodge.  The 
king  of  Cambodge  ,seeing  him  possessed  of  all  the  33  marks, 
received  him  favourably  nml  taught  him,  like  a  prince,  all 
the  various  branches  of  knowledge,  and  instructed  him  in 
various  branches  of  military  science.  During  his  stay  at 
Cambodge,  a  dependent  town  of  Cambodge  called  Malyari, 
inhabited  by  a  multitude  of  bad  men,  revolted  against  tha 
king  of  Cambodge.  The  latter  seeing  the  prince  well  versed 
in  arm*',  ordered  him  to  lead  the  Camboogian  troops  and 
take  the  town  of  Malyan.  He  did  all  that  the  king  of 
Cambodge  desired.  The  latter,  pleased  at  his  valour,  confer- 
red on  him  the  dignity  of  yuvaraja,  and  gave  him  all  the 
pleasures  and  the  good  things  which  could  be  found  in  the 
kingdom  of  Cambodgr*. 

In  saka  '  two  moon-moon-moon '  (1112)  the  king  Sri 
Java  Indravarmadeva  on  Vatuv  made  war  against  the  king 
of  Cambodge.  The  latter  sent  the  prince  at  the  head  of 
Cambodgian  troops  in  order  to  takft  Vijaya  and  defeat  the 
king  Jnya  Indravarman  oh  Vatuv.  He  captured  the  king 
and  had  him  conducted  to  Cambodge  by  the  Cambodgian 
troops.  He  proclaimed  Surya  Jayavarmadeva  prince  In, 
brother-in-law  of  the  king  of  Cambodge,  as  king  of  tho 
city  of  Vijaya.  Then  he  returned  and  reigned  at  Rajapnra 
in  Panran.  During  his  reign  at  Rfxjapura  a  number  of 
pirates  revolted  against  him.  He  fou^it  with  them,  drove 
them  back  and  defeated  them  all. 


204 

£ri  Suryavarman,  prince  In,  who  had  been  proclaimed 
king  in  the  kingdom  of  Vijaya,  was  driven  away  by  prince 
Rasupati  and  returned  to  Cambodge.  The  prince  Rasupati 
reigned  in  the  kingdom  of  Vijaya  under  the  name  of  Sri 
Jaya  Indravarmadeva. 

In  £aka  *  sea-moon-moon-moon '  i.e.  1114,  the  king  of 
Cambodge  sent  the  Cambodgian  generals  with  Sri  Ja}Ta 
Indravarman  on  Vatnv.  He  met  the  prince  at  Rajapura. 
The  prince  led  the  Cambodgian  troops  with  Jaya  Indra- 
varman;  he  took  Vijaya,  defeated  and  killed  Jaya  Indra- 
varman cei  Rasupati  and  ruled  over  Vijaya.  The  same 
year  Jaya  Indravarman  on  Vatuv  fled  from  the  Cambodgians 
and  went  to  Amaravati.  He  revolted  and  raised  troops  in 
different  districts  at  Amarftvati,  Ulik,  Vvyar,  Jriy  arid 
Traik.  He  went  to  take  Vijaya.  The  prince  led  the  troops 
and  pursued  ( ? )  Jaya  Indravarman  on  Vatuv  as  far  as  Yflii 
Bharuv-Vijaya ;  he  gave  him  battle,  vanquished  him,  com- 
pelled him  to  fall  back  on  Traik,  and  there  captured  him 
and  put  him  to  death.  Henceforth  the  prince  ruled  without 
opposition. 

In  £aka  'five-moon-moon-moon'  i.e.  1115,  the  Cam- 
bodgians  the  dwellings,  took  seven took 

eight The  prince  fought    with  the  Cambodgians 

and  vanquished  them. 

In  saka  'six-moon-moon-moon'  i.  e.  1116,  the  king  of 
Cambodge  sent  a  large  number  of  Cambodgian  generals, 
with  all  sorts  of